A határhelyzet mint létélmény
Bányai Éva: Térképzetek, névtérképek, határidentitások, Komp-Press, Kvár, 2011.
More...We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
Bányai Éva: Térképzetek, névtérképek, határidentitások, Komp-Press, Kvár, 2011.
More...
Az élõvilág néhány milliárd éves léptékben gondolkodik, míg emberi kultúráról csak pár százezer esztendeje beszélhetünk. A kultúra definíciója megengedi, hogy gyö- kereit leengedjük a majomszerû õsökig, épp ezért a fogalom jelentésösszetevõi implikálnak olyan pozitivitásokat is, amelyek mentá- lis megragadásában nemcsak a fogalmakat, hanem az empíria segítségét is igénybe kell vennünk. Emiatt a kultúra nemcsak nyelvi konstituáltságában definiálódik, hanem megtapasztaltként, megéltként is, és ezen minõségében a szükségszerûen csak önmagán belül történõ értelmezéséhez hozzáadó- dik az ‘élet’ jelentésösszetevõ is.
More...
Fábián Ernõ: Az élet értelme. Madách Imre filozófiája, Kriterion, Kvár, 2012
More...
The essay is a careful reading of Derrida’s "Otobiographies”, accompanied by a scrupulous analysis of what goes on in the mind, feelings and imagination of a reader, for example, a reader beginning "Otobiographies". In the space defined by both the writings of Nietzsche and Derrida, and words of commentary about them, questions arise concerning the mechanisms for producing meaning and understanding.
More...
The purpose of the essay is to evaluate Jacque Derrida’s famous self-declaration contained in "Circonfession", where he says that it is “sort of the Marrano of French Catholic culture”. Does this mean that Derrida is comparing himself to the "conversos", the Sephardic Jews who were converted by force and officially became Christians but still secretly practiced their prohibited Judaism? Does this sort of identification shed light on the Derridian “secret”, which is one of the creator of deconstruction’s most obsessive themes? And does deconstruction itself as a method of discovering what is hidden not thereby gain new meaning? The essay attempts to answer these questions, putting forth the idea that once you internalize Derrida’s Marrano message, his oeuvre opens up to a completely new interpretation, in which his controversial relationship with Jewishness ceases to be, as it is usually considered, a marginal issue.
More...
In 1993, Jacques Derrida published his book "Spectres de Marx". Commentary accompanying its release focused on the issue of the originality, or lack thereof, of the “Derridian” exegesis of Marx and the search in the French philosopher’s text for prescriptions for politics in the present day. In my essay, I assert that from the perspective of the twenty years that have passed since the release of "Spectres of Marx", two theoretical aspects of Derrida’s book have survived the test of time: 1) the problem of the “spectral” presence of ideas dominated by a cult of action and the power of social life in late modernity, 2) the still poorly diagnosed problem of the theological and religious foundations of modern capitalism revealed by Derrida in his writings on Marx.
More...
The paper presents the idea of transcendence of God as depth of being in the philosophy of Józef Życiński (1948–2011). This idea has two main interpretations: moral (searching for the meaning of life by man and discovering it in the world of values) and ontological (the presence of some formal structures in the being of the world as the expression of the divine Logos). The paper consists of three parts: 1) a presentation of those aspects of human existence whose main feature is the question of the meaning of life, and the role of ethics, aesthetics and religion in answering it; 2) a presentation of the idea of God as the depth of the world and structure of laws, ideas and values; 3) a presentation of the aspiration of man to the harmony of life through the openness to the depth of existence in the moral and ontological aspects.
More...
A debate over the morality of Kosher slaughter [Shechita (Hebrew: שחיטה)] has raged in Poland, Iceland, Norway, Sweden, Switzerland and Denmark, where the Jewish ritual slaughter was outlawed. The more the debate goes on, the more awareness arises to Shechita as a basic Jewish religious practice. Yet veganism is a Hebrew religious operation too. This article discusses Hebrew vegan belief in terms meaningful to Jews, yet considering its utopian nature, in terms applicable to others as well. Both Shechita and veganism have universal Hebrew claims. Yet both claims are to be studied. Within this vast theme, I will analyze here veganism only, with respect to its utopian role and as a theological structure of one, yet global, community: the African Hebrew Israelites of Jerusalem. They believe themselves to be the descendants of Judah, the fourth son of Jacob Israel. They are Jewish by their cultural nature: they observe Shabbat, Torah and a weekly fast. In 70 A.D. after the Romans destroyed the second temple they escaped and fled southward and westward to various nations in Africa two millennia ago where they were sold as slaves and were enslaved in America. They left America in 1967 led by their spiritual leader Ben Ammi, defined their departure as an exodus from America. Via Liberia – where they became vegans – they arrived in Israel in 1969, established an urban kibbutz, a collective communal living which is located in a desert region. Like most Jews, their diet has tremendous importance, but unlike most Jews they are vegan. The African Hebrews have very specific vegan dietary practices. Their tradition includes teaching and studying a special diet, which is vegetarian, organic and self-produced. They observe Shabbat strictly. On Shabbat, they fast and cleanse. This mirrors their spiritual outlook that eating is a hard labor of which they are obliged to rest from by the Ten Commandments. This article presents a breakthrough idea that fasting on Shabbat indeed reflects an ancient Israelite religious tradition. “Food for Peace” s a metaphor for the theology of the Hebrew Israelites of Jerusalem unfolding their messianic utopia through which they believe people may achieve inner peace and even world peace, encompassing decades of powerful hopes, realities and nutritious lifestyle.
More...
The need for defending European sciences of attempts to imposing onto them American patterns offunctioning is for me an obvious matter. This threat occurred already in the first decades of the lastcentury (these were pointed out among others by Max Weber). Since then this process of americanization(called today implementing of the Bologna process) has increased, finding support withinministerial assemblies, deciding on the directions of development of these sciences, as well amongscholars who’s research might be easily translated into practical applications. I do not claim thatsuch research is not important for the progress of science. I do claim however that recognizing thisresearch as the only one that matters and supporting them practically (for example through grantingthem a larger part of financial means) and depriving of the so called “philosophical core” is not justmaking them shallow but also an evidence for not understanding what science was, is and shouldbe. I support my claims in this matter through the opinions of Edmund Husserl and Allan Bloom.
More...
The paper is devoted to analysis of the movie Rose, directed by Wojtek Smarzowski, according to the screenplay by Michał Szczerbic. The story of the film is based on history of love of two people, who went through an ordeal during World War II and just after it. It is about emotional tie between a former Home Army soldier Tadeusz and the widow of a German soldier, Masurian named Rose. Authoress analyzes formal languages used in the film, based on methods proposed by David Bordwell and Kristin Thompson in theirs book Film Art: An Introduction. Authors describe elements of film system in accordance with five main instructions: function of similarity and repeating, differences and changeability, development and coherence as well as lack coherence. She draws our attention especially to way of presentation of the time and the space in the film and interaction between the topic of the film and form of representation. She indicates symbols used in the film and shows relation to other culture masterpiece, such as "The little Prince" Antoine de Saint-Exupery.
More...
Artykuł stanowi próbę analizy sztuki Wielkiej Awangardy jako elitarnego (skierowanego do wąskiego grona odbiorców) doświadczenia estetycznego, którego pozytywnym zwieńczeniem jest świadoma rozkosz estetyczna. Analiza ta zostanie dokonana w perspektywie filozoficznych rozważań na temat sztuki awangardowej hiszpańskiego myśliciela José Ortegi y Gasseta. Przyjęta perspektywa badawcza pozwoli nie tylko na wskazanie głównych cech charakteryzujących i wyróżniających sztukę Wielkiej Awangardy, ale także na zarysowanie warunków intelektualistycznego zwrotu w sztuce europejskiej XX wieku. Zwrot ten sprzężony był z ideałem elitarności sztuki, wokół którego koncentrują się refleksje Ortegi y Gasseta pochodzące z wydanego w 1925 roku eseju pt. Dehumanizacja sztuki.
More...
Artykuł stanowi pierwszą część wywodu poświęconego konsekwencjom Kantowskiej teorii sądu smaku i teorii sztuki dla ukonstytuowania się zarówno idei muzyki autonomicznej, jak i koncepcji przeciwnych, pojmujących muzykę jako nośnik znaczeń. Ta część koncentruje się głównie na wieloznacznościach Krytyki władzy sądzenia i możliwościach jej odmiennych interpretacji. Zasadniczym celem jest ukazanie koncepcji Kanta jako fundujących całe dyskursywne pole, w jakim sytuują się nowoczesne spory o muzykę.
More...
Drzeworyty autorstwa Arthura C. Danto pozostają w cieniu jego działalności jako filozofa, estetyka i krytyka sztuki. Artykuł przedstawia kilka aspektów formalnych, począwszy od analizy linii graficznych i sposobu, w jaki linie te składają się w plamy, sugestii przestrzeni pojawiającej się na krawędzi linii, po badanie relacji między czasem pracy nad drzeworytem i czasem jego percepcji oraz motywów estetyki Dalekiego Wschodu, zwłaszcza kwestii spontaniczności aktu twórczego wobec czasochłonnego i zdyscyplinowanego opracowywania deski drzeworytniczej. Nie analizując związków teorii filozoficznej Danto z jego dziełami artystycznymi, tekst wskazuje na poszczególne warsztatowe cechy tych prac, mogące stanowić punkty zaczepienia dla ogólnej refleksji estetycznej podejmowanej nad nimi, a w dalszej kolejności – nad związkami między tworzeniem i filozofowaniem.
More...
Artykuł prezentuje wpływ postulatów naukowych Kazimierza Twardowskie-go oraz jego intelektualnych kontynuatorów (między innymi Tadeusza Kotarbińskiego, Jana Łukasiewicza, Tadeusza Czeżowskiego, Władysława Witwickiego,Kazimierza Ajdukiewicza) na sposób rozumienia i uprawiania estetyki przez Mieczysława Wallisa i Stanisława Ossowskiego. Zarówno Ossowski, jak i Wallis,mając w poważaniu program naukowy szkoły lwowsko-warszawskiej, przejęli wiele jej naczelnych założeń metodologicznych. Uprawiając estetykę, zarówno Wallis, jak i Ossowski zanegowali jej tradycyjne ujęcie jako dyscypliny wartościującej i zorientowanej metafizycznie, przeciwstawiając mu wizję estetyki naukowej. Estetyka przez nich uprawiana miała być nauką empiryczną (wolną od pierwiastków irracjonalnych i spekulatywnych), a jej naczelne kategorie ujmowano w duchu anty-obiektywistycznym i anty-absolutystycznym.
More...
In his considerations of the appropriate course of the educational process, John Amos Comenius pays a lot of attention to the issues of health. This article demonstrates that Comenius’ argumentation proceeds along the following lines. Lifespan is important because of the nature of the developmental process of human beings – the development of the mind and acquisition of knowledge take time. Comenius assumes implicite that God gives every man the lifespan which is appropriate for him, i.e. sufficient to achieve the level of personal development which God planned for him, and to accomplish everything God intended him to accomplish. If a man does not lead his life the right way, if – because of his laziness or stupidity – he does not fill his life with the right substance or ruins his health by inappropriate lifestyle and shortens his earthly existence, then he acts against God’s intentions towards him. Thus, neglecting one’s own health and harming it intentionally becomes a sin, while concern for one’s health becomes a moral imperative.
More...
The main aim of this paper is to present and describe the rationalistic principles of Leibniz’s political philosophy. The description of these principles allows one to systematize the theory of the German thinker and to explain its essential characte
More...
Thomas Hobbes is an early precursor of legal positivism, a system which achieved full shape only in the nineteenth century. Mature positivism was fully self-sufficient, not looking for justification other than itself, and any gaps in the law were resolved on the basis of analogy and references to the principles of a higher order. A classical positivist consistently defended the thesis of a clear separation of law and moral systems. Unlike his orthodox nineteenth-century successors, Hobbes sought reasons for the positive law in the laws of reason, which he called laws of nature. When formed by a creative human effort, positive law fails, in an unusual case the judge can, according to Hobbes, refer to laws of nature. The political-legal system of Hobbes differed markedly from the classical positivism. It has an affinity with one of his today’s version, called “soft” positivism, which admits that there are certain significant relationships between law and morality systems. Especially close to Hobbesian theory is Hart’s concept concerning “minimum content of natural law”, formulated by analyzing human nature and man’s place in society. The legal system of Hobbes and Hart’s ideas arise from the same deep utilitarian grounds.
More...
The aim of the article is to analyse the influence of the 17th-century debate on moral law as represented by Grotius and Pufendorf on George Berkeley’s vision of natural law included in his Passive Obedience (1712). The analysis regards the origin, scope and character of natural law as presented by all three authors. Also, it touches on the issues of their visions of the role of God in the world, place of religion in a civil state, as well as their concepts of human nature and a conflict of a duty of non-resistance and a right to self-preservation, which was a source of great contention among philosophers of the 17th and 18th centuries.
More...
The article is discussing problematic aspects of Axial Age. To start with, there is a general description of Axial Age, followed by the illustration of its most important aspects, especially many cultural and spiritual changes which occurred in this period. In particular, one of the most problematic aspects is discussed – the case of zoroastrianism. The question whether zoroastrianism could be considered in the context of Axial Age is discussed. It is not clear at all whether it is new or transformed religion if what we know about Zarathustra’s teaching is really what he said. There is a strong uncertainty about this problematic aspect because of a lack of sources. Nevertheless, we can find significant links to zoroastrianism considered as part of Axial Age and Persia as axial civilization despite the absence of sources. The ethical and moral aspects of zoroastrianic idea are also emphasized because of the rise of new cultural ontology, new spiritual ways, new vision of world; thus, new ways of understanding world which lead to new rules of human behaviour and of social life not only in zoroastrianism but in Axial Age generally. These are the most important aspects of Zarathustra’s doctrine because as a prophet he established morality, decency, and ethic as a core parts of his main ideas which have to be expressed in good thoughts, good words and good deeds.
More...
More and more seems to indicate that a return of the category of loftiness can be the object of interest for an historian dealing with Polish contemporary art and that the concept in question continues to assume ever new contents here and now. Naturally, the present-day reoccurrence of loftiness takes place against the backdrop of the astonishing worldwide career enjoyed by the titular concept in recent decades. The author of the article, which is a brief review of assorted current artistic realisations conducted from a sublimicising viewpoint, ponders the course and formula in which this category renders its presence known in art and pertinent statements. Apparently, on the Polish contemporary scene loftiness returns in a specific edition vividly tinted with the intuition of a catastrophe.
More...