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This paper adresses a commonplace way of articulating language and consciousness together. It expands on the difficulties raised by such a stance, by drawing its concepts and arguments from Jean Piaget’s psychogenesis. Especially, it displays the issues illuminated by Piaget about language acquisition.
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The dramatic play sets a challenge to Husserl’s theory of imagination and its connection to perceptive experience. What takes place on stage in front of the audience is both the effective reality and the happening of a fictional story. In this paper, we are interested in the extension of the phenomenology of experience to a world of mere fictions. By analyzing a few chosen texts from the volume XXIII of Husserliana, we shall put the eidetics of imagination to the test of the dramatic experience of the audience and raise the problem of the ator’s play and its paradox.
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Only with the discovery of the being of language in philosophy of the 20th century, especially in the Heidegger-Gadamer tradition, it is possible to see the language of being in philosophy of St. Thomas. Although it has to be admitted that this trend was recognized already by the opponents of St. Thomas within the school of Franciscans, especially by D. Scot. And moreover, it was recognized by the authors of the 15th century, classics of Thomism philosophy – Kaetan and Ferrera – in their impressive studies about the role of analogy in defining the world as the unity of experience in philosophy of St. Thomas. in the 20th century the problem of analogy has been actualized in the works by R.M. McInnerney and other authors; nevertheless the bibliographies of Thomism still lack the works emphasizing the placement of analogy within the context of the language of being. In the contemporary situation of philosophy the question of truth is closely related to language, thus opening the possibility to involve in the deep study of the discourse of truth the mutual reflection of two approaches: St. Thomas's language of being and being of language of hermeneutics.
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Der Aufsatz thematisiert der Problemkreis, der mit der Beziehungen der Philosophie Martin Heideggers zur mittelalterlichen Mystik (v. a. Meister Eckhart) zusammenhängt. Im Aufsatz wird betont, dass die Analyse keineswegs ohne Nachdenken über der frühesten Phase des heideggerschen Denkens möglich ist. Der philosophische Werdegang des jungen und des frühen Heidegger zeigt, dass universalontologische Frage nach dem Sein, die Heidegger ständig erörtert, eng mit der Frage nach dem Ort der religiös-mystischen Erfahrung und religiösen Erneuerung im theologisch-philosophischen Denken einhergeht. Heideggers Destruktion der Metaphysik ist im Lichte der Bestrebungen der mittelalterlichen deutschen Dominikanerschule zu sehen eine neue Metaphysik in der Auseinandersetzung mit Aristoteles und christlicher Erbe zu erörtern. Diese Aspekte sind dann im Kontext eines Denkens zu verstehen, das die Metaphysik transformieren und fortsetzen imstande ist. Also um die Beziehungen Heidegger-mittelalterliche Mystik zu analysieren, ist es notwendig zuerst eine gebührende Problemniveau zu erreichen – nämlich, das Problemfeld der Transformation der Metaphysik im Laufe der europäischen Denkgeschichte. Der Aufsatz ist deswegen nur “Prolegomena” zur Frage “Heidegger und mittelalterliche Mystik”.
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Kalistrat Zhakov (1866-1926) – Russian philosopher, poet, writer during the last years of his life was related to the Baltic – Latvia and Estonia. He was brought to Latvia by the passionate love and here he was to experience the adoration of his admirers and disapproval, even contempt from the side of the official science. Sadly, his name is almost forgotten in Latvia, therefore the decision to re-bury remains in his homeland – Sivtivkar, the republic of Komi – was conclusive and right. Professor K. Zhakov returned to his homeland, to his people, to the context of zirjan culture (previous name of komi people), in the world of his beloved harsh northern nature.
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Srce je središte mikrokosmičke dimenzije ljudskoga bitka i istodobno centar fizičkog tijela, životne energije, ljudskih emocija i duše i sjedinjujući prostor ljudskog i nebeskog kraljevstva u kojemu obitava Božiji Duh. Kako je značajna ta bit srca koja se iz ovozemaljskog pogleda na svijet čini sićušnom, a unatoč tomu, na osnovu Poslanikove predaje, ipak čini Prijestolje Boga Svemilosnoga, obuhvatajući i smirujući u sebi cijeli univerzum. U drugoj predaji se također navodi da: “Ni nebesa a ni zemlja Me ne obuhvataju, ali Me obuhvata srce Moga roba.”
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This essay is conceived to reaffirmed Kant’s moral philosophy, by showing that such a system of ethics has not become outmoded by postmodern ethical currents, but that its importance is more likely to lie in the fact that it can be properly allocated. The first postulate is demonstrated in this work through a correlation of Kant’s moral, and subsequently practical, philosophy with the philosophical aspects of contemporary human rights issues. The ultimate demand of human rights ideology for universal acceptance and affirmation was argued in a philosophico-ethical manner through Kant’s moral and practical philosophy. Furthermore, there emerges, through the affirmation of the human rights ethic as the duty to act in terms of global concern for humanity, the possibility of an approximation to the ideal of the cosmopolitan society and the affirmation of the particular human rights culture, which could then compensate for the limited scope of the developing legal and political mechanisms designed to implement human rights. Within this work, Kant’s moral philosophy has been used in support of the universality of human rights and to help isolate a separate and autonomous human rights ethic. Rationality thus proves to be the main factor that may bring about global cohesion around the acceptance of human rights. The basic elements of human rights ideology (freedom, dignity, tolerance, and equal, inalienable, inseparable rights conferred by the sole fact of being a member of humanity) have found their common place in the fact of human rationality and the notion of humanity derived from it, explicated in terms of Kant’s moral and practical philosophy.
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Fifty years after bombing Hiroshima, Rawls reflects a question whether that could be justified. Strongly opposing that act, Rawls is acctually setting principles governing the conduct of war of democratic peoples. Practical means-end reasoning must not overwhelm these principles. There is an exception, though, the only one – in times of extreme crisis. Further, discussing a statesmen’s role in leading a democratic regime, for they are the the ones that have huge importance in creating democratic surrounding, to secure just and lasting peace.
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This paper is a brief and concentrated introduction to a key problem of Bernhard Waldenfels’ research: the problem of “das Fremde”. The term has several meanings in English, standing mainly for “foreign”, “alien” and “strange”. Waldenfels’ thesis is that “something foreign” does not constitute any of the traditional philosophical concepts, and that all of those concepts, like our culture in general, is posited on the exclusion of “the foreign”. Nevertheless, a degree of challenge from the foreign is always perceptible: something foreign is always present in our experience. Waldenfels distinguishes different modes of foreign presence, distinguishes it from the simple “other”, and claims that “foreign” is always something that belongs to a different order, an order different from our own: foreign is something “extra-ordinary”. With that difference in mind, Waldenfels finally shows how “foreign” is not an absolute object: there is no “general foreign”, for the same reason that there is no “general left”. Foreign is an unstable term, which cannot be either totally determined or totally avoided. The possible cultural roots and consequences of this problem are especially emphasized.
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The impact of Rawl’s political theory on contemporary political philosophy is enormous. Although his liberal political thinking is markedly utopian, in the light of his quite artificial notion of an “original position,” in this essay I fully defend the view that Rawl’s political project provides us with powerful, valuable, profound and far-reaching insights into how to resolve nationalist, religious, ideological and other political disagreements and disputes (how to “live together”), particularly in societies that are not well ordered, or at least “decent.” The essay comprehensively discusses and argues his famous notions of the “difference principle,” “reflective equilibrium,” “rational intuitionism,” an “overlapping consensus,” “modus vivendi” solutions (“compromises imposed by circumstances”), “balance of reasons” and so on. I underline the immense, crucial and urgent importance of establishing civil society, deliberative democracy and political morality in the sense of liberal tradition. I also address the role and character of the contemporary state (the relationship between the State, the individual and the collective). Finally, there is a heavy emphasis on the precedence of law, meaning that in liberal societies ideas of the “good” must be predominantly political, not comprehensive.
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