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The main focus of the article is to view the problem of universality of propositions and the introduction of the theory of denoting concepts in Bertrand Russell’s Principles of Mathematics (1903). Such viewing gives a chance to problematize the solutions that directly relate also to the justification of the field of philosophical logic, while retaining the tension of meaning that is created by Russell as a logician and Russell as an ontologist. For that purpose, Russell’s conceptions areexpounded of the difference between being and existence, of propositions, of terms, reaching the introduction of the problem of universality and its critical discussion. Finally, it is argued that the problem of universality stays unclear, on the one hand, because of the fact that its very raising starts from a new analysis of propositions, and on the other, because Russell lack self-reflection of his own philosophical-logical achievements.
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The article is organized as follows: (1) a review of different conceptions of the nature and metaphysics and the typical criticisms of these; (2) an analysis f a relatively new ontological approach proposed by Donald Williams according to whom metaphysics should be interested in those features that are necessarily proper to every single thing; (3) in this relation, criteria of identity acquire a key importance as well as their derived techniques of counting conceived as determining the basic ontological categories; (4) it is demonstrated how these criteria seemingly testify as to the presence of two primary and mutually irreducible ontological categories – objects and properties; (5) the possibilities are considered that the theory of tropes offers which emphasizes the role of a third, ‘hybrid’ category; (6) a schematic attempt is made at reconstructing the history and prehistory of the theory of tropes, identifying their different reincarnations and the typical uses that have been correlated to them; (7) the exposition ends by a short and inexhaustive enumeration of other applications of the theory that have been developed in the last few decades and have thus contributed to its becoming a part of the standard toolkit of metaphysics within the analytic philosophical tradition.
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The ‘microscopic’ logical analysis of two variants of an imagined short conversation becomes the occasion to discuss illocutionary forces, the role of pre-predicative evidences and practical quantifiers (‘in intension’) in everyday inferences, the role of implicit inferential options in conversational strategies such as ascribing affirmative and negative identities, as well as many other features of the logic of practice.
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Based on the exciting story of how Russell’s archive went to McMaster University, the article seeks to outline and reassess the perimeter not simply of the texts inherited from Russell but of his thought’s potential in leading to new philosophical depths. The intention is to overcome the entrenched historical-philosophical clichés that reduce Russell’s achievement only to his complicity in ‘the first serious advance in real logic since the time of the Greeks’ (Our Knowledge of the External World, 1914), an advance also expressed in the expectation by which Principles of Mathematics (1903) begin: to discover the fundamental entities – the undefinables of philosophical logic – to which the propositions that we use should be able to be decomposed. Undefinables are cognizable – Russell is convinced of it – through acquaintance, i.e. in an immediately sensory way or by intellectual intuition, but not through epistemic forms of transcendentalist genesis. By unfolding precisely this kind of genesis, this interpretation is trying to see as especially valuable the Russell that was surmounted by analytical tradition. And, instead of the failure of his epochal endeavour (as seen from the perspectives of the ‘late’ Wittgenstein, the philosophy of ordinary language or neopragmatism), it seeks to rediscover the fundaments of logical atomism as an attempt for commeasuring with e.g. Critique of Pure Reason or as inspiring the ‘methodological situation’ called ‘the praxeological turn in logic’ (Petkov, ‘Russell, philosophical logic and relations’, 2010). In short, Russell – maybe without being aware of it – has left transcendental traces in which this text claims to find an orientation. The traces remain not simply because of his idealist past but despite that past and in spite of the attempts to forget it. They are extracted from logical experience, from the philosophical, including logical, data – a term corresponding to Russell’s important discoveries but also to what we could discover through Russell, standing on and going beyond the detailed discussions bequeathed by him. The data are, in practice, what he reaches and analyzes. It is through this material and its interpretation that we can grasp the specific transcendentalism, quite different from Russell’s Kantian heritage, which returns on him as an unrecognized transcendental impulse. Its expression is the frequent use of a dozen linguistic figures like ‘can occur as’, ‘can be made into’, ‘must participate as’, ‘all possible ways in which an entity can enter into a complex’, expressions in which Russell tries to think and speak of things for which there was no place under the logical sun (such as the properties of logical form, or the actually forming form, i.e. form as ‘shown’ rather than ‘said’, to use Wittgenstein’s idiolect). Those linguistic figures also conceal a transcendental ground that leads back to logical forms that are pre-inserted into things (into terms that have their natural asymmetry) and through them, to the propositions of the Tractatus: ‘The possibility of its occurring in states of affairs is the form of an object’ (2.0141). Thus, more than a decade before the formulation, in the Tractatus, of the fundamental distinction between ‘said’ and ‘shown’, it was anticipated in Russell’s thought experiments. In this sense the claim, and possibly the provocation, of this text is to suggest that there is a possible way to seek for transcendental traces, not as remnants of the idealist past from which Russell wants to escape but as traces in the data themselves that he reaches. They reveal a specific transcendentalism based on the assumption that there is no autonomy of the transcendental subject. This is essentially an anti-Copernican revolution towards an als ob transcendentalism whose outlines are set in the following questions: ‘how is the transcendental subject formed’ (of course, this question was worrying Heidegger and is directly related to the turn caused by his reading of Kant, i.e. with the emphasis on the transcendental capacity of imagination); ‘how is a subject constituted that is only apparently constituting’.
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The article explores the practical logical functions in the practice of Kula as described by Marcel Mauss. The practice of preliminary giving is analyzed here as a molecule consisting of separate atomic actions. The analysis of the practical logic of this case of preliminary giving shows that a possible strategy that deprived persons may use to overcome their fractured experience is to use a performative given as a preliminary gift. The problematic of preliminary giving is further elaborated by revealing the differences between preliminary giving in Mauss and the preliminary return gift in Deyan Deyanov. The theorizations of Pierre Bourdieu on the social construction of the male and the female body in Masculine Domination are used in a thought experiment with a literary case taken from Virginia Woolf’s To the Lighthouse. In the ‘laboratory’ conditions created by the thought experiment, an inceptive approbation is done of the article’s main claim.
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The article has the goal to explore the problem of correlation between “my death” and “the death of the Other”, raising the question of the boundary of experience with death, i.e. of the potential for what can be designated as domestication of death, in the sense of its unveiling and understanding. For this purpose, through the philosophical writings of Martin Heidegger and Jack Derrida, the article problematizes different aspects of the mentioned correlation, and its effects on the problem of social vulnerability are discussed.
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The text explores the rethinking of liberty and equality as fundamental principles of liberal representative democracy and the balance between them by the democracy theory oriented towards the intensification of citizen participation. The attempts are traced of reducing the tension between freedom and equality, constitutionalism and democracy through the autonomy principle, through the characteristics of the deliberative procedure and through the discourse theory of law. The analysis gives reasons to conclude that the rethinking of freedom and equality and the quest for synthesis between them in the discussed theories devaluates both principles because it pursues another ideal – the emancipation of society.
More...Как да повишим мотивацията на студентите за постижения чрез диалог и творчество?
Sooner or later every university or high school teacher in philosophy faces the challenge: How to motivate students for being seriously engaged with doing philosophy? This article investigates a possibility to motivate students through engaging them with playful activities and with creating their own philosophical games. In the process of playful educational exchange, students are enabled to gain an authentic personal experience in doing philosophy in a dialogical and creative manner. The theses in this paper are supported by the empirical results of an elective university course on the topic Philosophy and Game, which was designed and delivered in 2017-18 at the Philosophy Department of the Plovdiv University. This course demonstrates the beneficial impact of the playful way to philosophize on students’ motivation and achievements.
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The article aims to problematize the way in which, in the context of late modern societies and the consumer culture that characterizes them, the development of certain ideologically constructed “distinctive places” in urban environments can be conceptualized not merely as effects of gentrification policies but also as physical spaces that in themselves reflect and ascertain the hierarchies that constitute the social space.
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The value of non-human organic beings can be defined in several ways depending on the different perspectives. At present the debate on environmental protection is gaining more and more popularity and the protagonists in the field of ethics are the biocentric and anthropocentric theories. We are focusing on the issue of viruses, as it is becoming increasingly easier to judge whether we have to experiment with animals or not, to be vegan, pescetarians, carnivores, etc., but if we want to go further and refine our understanding of living organisms in general, we must try to answer whether the viruses have a value, whether they can have rights, whether they are living organisms, etc. The question is especially interesting if we put it in the context of the above-mentioned theories
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The article presents arguments that the problem of legitimation of limits of language games and especially their sustainability, when it is considered in the field of socioanalysis in cases of social vulnerability, has its everyday psychopathological effects. Showing the main connections between the problem of legitimation in the analysis of the speech activity in everyday life and in the analysis of cases of social vulnerability, the main task of the text is to explicate how this sustainability can be analyzed in paying special attention to the functioning of everyday quantifications (the use of words like “everyone”, “all”, “someone”, “no one”, “nobody”, etc.) as an essential aspect of various practical strategies of legitimation with psychopathological effects of everyday life.
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The following article’s aim is to problematize the way in which the encounters (or rather the lack of interaction in such encounters) in urban spaces takes places between representatives of the so-called ‘problematic groups’, such as the homeless, on one hand, and the representatives of the so-called ‘normal’majority, on the other hand. By using the perspective of symbolic interactionism (Blumer 1969) and the theory of molecular performatives (Petkov 2001) as a starting point, the main focus of the article will be on the strategies by the means of which members of the majority exclude those from perceived problematic groups from situations of social interaction. In this way, the socially ascribed stigma of the latter is upheld, but this also serves as an affirmation of their unequal position, hence the main point will be not to show the frequency of these encounters, i.e. how often do they take place, but rather, through the use of detailed descriptions, to show that they do take place.
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Seneca, though adept at the Stoic philosophical trend, is a profound thinker with an unusual freedom of consciousness for his time, a precursor of some theories that are found in the contemporary world. There is a clear resemblance between the precepts of the Stoic philosopher and the precepts Christian religion. His ideas made him be consulted not only by philosophers, but by the Fathers of the Christian Church or by many Christian moralists. Seneca is attracted to the faith in Providence and hopes for a better “beyond”, for whom the world here is only a place to prepare. In the face of human reality, it honors virtues such as mercy, gentleness, endless love for people, being prized by the Fathers of the Christian Church, Tertullian (Christian writer of the second century), named him by Seneca noster.
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It is traditionally considered that Xenophon intentionally suppresses the image of the Theban commanders in his work “Hellenika”, where even Epaminondas – the winner of The Battle of Leuctra – is not mentioned by name. The suppression of the commanders is often explained by his disaffection towards the Thebans, because of his participance in The Battle of Coronea supporting Sparta against the Thebans. Furthermore, he lost his son Gryllus fighting the Thebans at Mantinea. At our point of view, this negative judgement of Xenophon’s view on Thebes and the Thebans is explained first of all by Athens’ traditional education, which created a negative literary tradition towards Thebes. The literary tradition was established long before Xenophon’s existence and continued after him. The tradition was established as response to the border conflicts between the Thebans and the Athenians, that continued during archaic and classical periods of the history of Greece. The anti-Theban literary tradition is also supported by evidence of material culture, namely the border system of defense. Studying these materials, allows us to conclude that at the time of Xenophon, in the first half of the 4th cent. BC, at a time when their oppositions escalated against each other, the Athenians and the Thebans literally observed each other over the fortress walls. With regard to Xenophon, his hatred against the Thebans is mostly visible in his work “Hellenika”. The main argument that Xenophon uses is retelling of Pelopidas’ speech that he gives at the court of the Persian king, where the first thing he mentions is the Thebans’ pro-Persian attitude. Epaminondas is mentioned in the “Hellenika” only in episodes of his career as a commander where he cannot achieve his goals or develop past success.
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The man believed in the essential freedom of individuals and people are responsible for all elements of themselves, their consciousness, and their consciousness, and their actions. Sartre’s moral philosophy maintains that ethics are essentially a matter of individual conscience. Every individual person is a „being-for-itself ”1 possess an essential nature and has only consciousness, which is eternaly changealble.
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U srcu Iqbalove filozofije leži egzistencijalističko uvjerenje da je zbilja krajnje neizreciva u pojmovima razuma i znanosti. Ovim se ne negira značaj ovih potonjih. Bez obzira kakvo je stajalište o čovjeku, univerzumu i Bogu, konačno dospijevamo, mora biti, Iqbal smatra, stajalište u kojem su podaci znanosti razjašnjeni, stajalište u kojem je udovoljeno zahtjevima razuma za koherentnošću. K tome još, ispod i iznad stepena znanosti i razuma postoji ono što čovjek poznaje jednostavno zbog toga što to intuitivno osjeća. Postoje, da upotrijebimo Bradleyeve pojmove, međuodnosi i supraodnosi. Postoji shvatanje koje još nije razumijevanje; postoji osjećanje. Zbiljsko je racionalno – i potom neko.Potom, da li je Iqbalova filozofija išta više od misticizma? Nipošto, ako pod “mističkim” podrazumijevate onog koji ne priznaje upotrebu razuma i znanstvene građe. Iqbal nije ni više ni manje mistik nego što su to Hegel, Bradley, Whitehead ili Berdyaev, jer on, poput njih, pronalazi neke aspekte ovog univerzuma izražajnim samo u jeziku metafore ili poezije. Nalik ovim (zapadnjačkim) misliocima, on jednako tako smatra Zbilju u nekom pogledu iracionalnom, karaktera koji niti može biti objašnjen, niti ispričan. Ukoliko želimo primjer, moramo, Iqbal bi to dokazivao, samo gledati unutar tog beskonačnog centra iskustva koje je denominirano riječima “sopstvo” ili “duša”…
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Aḥmad Shawqī, poznati egipatski pjesnik i stariji savremenik Iqbala, (1868-1932. amīr al-shu‘arā’, “princ pjesnika”, naša nap., N. K.), dok je iskazivao počast ovom poeti, filozofu, napravio je krajnje perceptivnu opasku. Njegove riječi usrdno su kazivale o krajnjem uvažavanju i poštovanju koje je Iqbal imao u očima Egipćana. U isto vrijeme, možda izgredno, njegove opaske nam prenose, na izvanredno otkrivajući način, istinski značaj Iqbalove poezije, napose i njegove poruke općenito.U perspektivi islamske metafizike, fenomen svijesti, opažen u svijetu na hijerarhijski način, manifestacija je Božije Svijesti. Najsredišnjija i posvemašna manifestacija Božije Svijesti, samoraskrivanje (tajallī) Božijeg Atributa Znanja (‘ilm), jeste ljudska inteligencija. Na isti način, samo je čovjek taj koji posjeduje dar govora, jer jedini on među zemaljskim stvorenjima je stvoren na sliku Božiju2 na izravan i integralan način. To je vrhunac i savršenstvo ljudske inteligencije i, prema tome, ljudske svijesti…
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Unekoliko uznemirujuće obilježje potonjih dana kolonijalnog pisanja je slabljenje granica između govora mržnje i ozbiljnog mišljenja. Klasična primjer je bilo djelo Moderni islam u Indiji (Modern Islam in India) W. C. Smitha, koje je objavljeno 1944. godine. Međutim, kao što je spomenuto u prethodnom poglavlju, Smith je bio tek u svojim dvadesetim kada je napisao tu knjigu i nakon čega je uskoro napredovao.Prema tome, pomalo je čudno naći ozbiljnog učenjaka poput H. A. R. Gibba (1895-1971), koji ovisi o polemičkim izvorima i posuđuje argumente iz njih. U predgovoru Modernim trendovima u islamu (Modern Trends in Islam), serijalu predavanja koji je po prvi put održan 1945. i objavljen 1947. godine, Gibb je kazao: “Gotovo sve knjige koje su muslimanski pisci napisali na engleskom ili francuskom… pokazalo se da su apologetskog karaktera, sastavljene sa ciljem odbrane islama i demonstracijom njegovog sklada s onim u što njihovi pisci vjeruju da je moderno mišljenje. Izvanredna iznimka je indijski učenjak i pjesnik, sir Muhammad Iqbal…”
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