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The article offers a quasi-phenomenological reading of the aesthetic attitude. Inspired by the end of art thesis, while taking into consideration its restatement through Heidegger’s “Der Ursprung des Kunstwerkes”, the author proposes an approach based on the notions of secularization and resacralization. This approach seems relevant enough for interpreting those signs of the times that the modern aesthetic culture of a European art world reveals through its historicity. This makes it possible, on the one hand, to interpret aesthetic theorization as a kind of “heretical theology”, and on the other hand, to construe art within the framework of its relatedness to an extra-confessional worship or even a liturgical practice.
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The article discusses the logical, philosophical, and cultural content of Logic, a textbook written by Dr. Vassil Hadjistoyanov-Beron in 1861. The specificity of the book’s original content is analyzed, as well as the Kantian influence on, and the principles of, Dr. V. Beron’s philosophy. Dr. Vassil Hadjistoyanov-Beron; introduction of philosophical terminology; Dr. V. Beron’s ontological conception and theory of knowledge.
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The article offers an analysis, in parallel, of the philosophies of responsibility of Emmanuel Levinas and Hans Jonas, based on an overview of their most representative theses. These include, in the case of Levinas, ethics as a “first philosophy”; the hypostasis of the Self and Being for the Other as a path to the transcendent; responsibility and ethical transcendence; the transition from responsibility to justice. In the case of Jonas, responsibility and metaphysics as guardians of justifications; the role of knowledge and imagination; the specificity of the subject of responsibility, who continues and ensures the work of the “silent God”.
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This article focuses on the contribution of the First Bulgarian-German Grammar Book, written by Vasil Hadzhistoyanov-Beron, the Bulgarian scholar from the National Revival period, to the enlightment of Bulgarian youth in the pre-Liberation period, and to the education of the nation in foreign languages, seen as a means for its integration with the European intellectual level. Beron's work is approached both from a linguistic point of view and with regard to its patriotic and moral message.
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This article presents the educational activities of Ivan Gyuzelev during the 1870s and early 1880s. The article analyzes his pedagogical work at the Gabrovo School, including his preparing school programs and normative documents and creating school structures. His work as a school inspector in 1878 is traced. A main topic of the article is Gyuzelev's pedagogical reforms as Minister of Education in 1880. His legislative and administrative work is analyzed in detail. The conclusion is drawn that Gyuzelev's reforms succeeded in setting the course of formation of a post-Liberation school structure and defining the main problems of education.
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In the nineteenth century, the French utopian socialists, Saint-Simonians and Fourierists, developed different concepts of the colonisation of Africa. These concepts collided in Algeria. The Saint-Simonians were impressed by the Arab system of the tribal ownership of land. They wanted to preserve it and ultimately bring the two peoples, the Arabs and the French, together in the spirit of a commune. On the other hand, the Fourierists wanted to expropriate Arabs from their land and hand it over to the French colonists so that they could build new economic communities of a phalanstery type. This article presents the theoretical disputes between the two schools and also describes the actual practical consequences of these disputes for the French colonial politics.
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The purpose of the article is to show how the doctrine of the King’s Two Bodies formulated by lawyer Edmund Plowden influenced political practice and its artistic representation. It is worth emphasising that the image of the king as a one-man corporation includes an immanent conflict resulting not only from the coexistence of conflicting identities in one person, but also from the need to constantly negotiate relations between them. Therefore, the concept of two bodies could simultaneously serve as a tool for legitimising and contesting power. This paradox is well illustrated by Queen Elizabeth I’s famous declaration “Richard II is Me”, which has been intriguing researchers for decades and receiving extensive comments. So far it has not been placed in the context of the doctrine of the King’s Two Bodies, in which it sounds probably most fully. The perspective of abolished temporality inscribed in it sheds a new light on the queen’s identification with Richard II: both the historical ruler and the hero of the Shakespearean chronicle.
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This article offers a personal tribute to the late Sir Roger Scruton – writer, thinker, composer, musicologist, jurist, conservationist, wine connesseur, publicist and gadfly at large – interpreting his life and work in light of Platonic philosophy.
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This article looks at some of the salient analyses of the concept of wasaṭīyah (moderation) in the ancient Greek and the Islamic traditions and uses them to develop a contemporary view of the matter. Greek ethics played a huge role in shaping the ethical views of Muslim philosophers and theologians, and thus the article starts with an overview of the revival of contemporary western virtue ethics, in many ways an extension of Platonic-Aristotelian ethics, and then looks briefly at the place of moderation or temperance in Platonic-Aristotelian ethics. This sets the stage for an exposition of the position taken by Ibn Miskawayh and al-Ghazali, which is then used as a backdrop for suggesting a revival of the Qur’an’s virtue ethics. After outlining a basis for its virtue ethics, the Qur’anic view of the virtue of wasaṭīyah is discussed briefly and its position on this virtue’s nature in terms of the individual and the community is presented.
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Guardando la nostra epoca sorgono in noi domande: „dove andiamo così” o „che fine avrà l’uomo”. L’articolo seguente porta davanti ai nostri occhio una risposta speciale che si costruisce sul lavoro di Leclercq e descrive l’uomo postmoderno come virtuale, senza gran affetto verso la teologia ma capace di creare qualcosa di nuovo. Seguendo l’itinerario di Leclercq possiamo osservare come dalla teologia monastica attraverso la scolastica con le scoperte del mondo moderno si arriva al postmoderno dove diventerà una da migliaia. Questo mondo prepara la via per qualcosa di nuovo in cui precisamente sarà presente anche Dio.
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The review is for a new study by Prof. Veselin Petrov, which is dedicated to the application of A. Whitehead's philosophical ideas in education and learning. For the Anglo-American thinker, this is an area that is very important for the development of civilization and therefore devotes dozens of studies on this topic.
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This article addresses the problem of the position of the Spanish theologian and philosopher Francisco Suárez (1548–1617) in the history of philosophy, delineating the main parameters of his system and establishing the profound influence he has on modern philosophers. The author examines the parallel views that produce ties of continuity between René Descartes and Francisco Suárez. The article devotes attention to Suarez’s conception of “formal concept”, which leads to a new interpretation of truth that differs from the Thomistic one. The author reaches the conclusion that the essentialism, logicism and subjectivism in the epistemology and ontology of the scholastic philosopher from Salamanca condition to a significant degree the development and specific contents of modern philosophical though. This conclusion, repeatedly noted by Heidegger, poses the question of the need to reconsider Suarez’s place in the history of philosophy.
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Danish philosopher and theologian Knud Ejler Løgstrup (1905–1981) was professor of ethics and philosophy at the University of Aarhus. During his lifetime he published numerous books in phenomenology. In the context of the current article we should mention here Norm and Spontaneity, Art and Ethicsand, the most significant, The Ethical Demand and Controverting Kierkegaard. The purpose of thecurrent article is research the basic notions of his ontological ethics—the ethical imperative (radical,unspoken, one-sided and unfulfillable) and the sovereign expressions of life (trust, mercy, love, forgiveness, open speech, etc.). If the first one regards the demand for unselfish actions of the individual,then the second one—spontaneity and openness towards the other. In order to disclose these notions,the article confronts Løgstrup’s interpretation with Søren Kierkegaard’s (1813–1855) ethical stance,since the concept of sovereign expressions of life was offered to the reader in the book ControvertingKierkegaard. Løgstrup criticizes Kierkegaard for not paying attention to the real life phenomena andconcentrating upon the solely religious self-reflection of the nuclear abstract individual. The articleconsists of introduction, two parts and conclusion. The introduction sets the stage for further investigation giving the historical background, tracing influences by the leading phenomenologists of the 20thcentury (a special role here is assigned to Hans Lipps, Martin Heidegger and Frederic Gogarten). Thefirst part is devoted to the explication of the ethical imperative, while the second part—to the sovereignexpressions of life and human interdependence. The research is summarized in the conclusion, stressing possibility to apply Løgstrup’s phenomenological approach in nursing and psychiatry.
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Phenomenology contains potential that can be expanded to include the development of cognitive phenomenology concepts. One of the most notable works in this area is related to the name of StanislavsLadusāns (Staņislavs Ladusāns, 1912–1993), the famous Latvian and Brasilian philosopher. The articlewill outline the key elements of S.Ladusāns’ phenomenology of cognition, showing how his many-sided gnoseology was developed as the basis for multidimensional humanism to transform culture intoa more humane one. At first phenomenology of cognition is discussed as the ground of many-sidedhumanism. The notion of many-sided or multidimensional humanism clearly affirms that human understanding about the human itself is based on a plurality of principles. At the end of the seventiesStanislavs Ladusāns decided to realise the philosophy-as-rigorous-science approach—a clear citationof Husserlian idea—and to concentrate attention on the human person within the manifold relations—providing his/her existential experience. All the system of rigorous science of many-sided humanismshould be grounded on the theory of cognition. On the basis of epistemology, Ladusāns wants to builda unified picture of human existence, including the discoveries of many sciences and integrating theminto multidimensional humanism through philosophy. Meanwhile the phenomenology of cognition inits final form as it is appears in the monograph Gnosiologia Pluridimensional (1992) was build up byStanislavs Ladusāns during many decades. One of the first most important episodes in this process wasthe reinterpretation of the Thomistic concept of induction. Stanislavs Ladusāns deals with the conception of the general critical reflection by demonstrating the judgment-formation of the mind. Ladusānsholds that the sensual experience providing material contents of our knowledge displays certain nexuses between forms of experience, these may be transferred onto general inductive judgements. Thesecond significant episode in the construction of system of the phenomenology of cognition is linkedwith the concept of “doubling-of-cognition-structure” by which the religious, spiritual experience becomes philosophically legitimate. Even in the case of religion the objective evidence comes first; itgives an opportunity to reason to ascertain about the existence of God. Stanislavs Ladusāns places phenomenology of cognition or many-sided gnoseology at the corner-stone of his programme of culturalregeneration. The capacity of reason is incapable for revigoration of culture—these are overestimatedor underestimated—this has to be established in a truly gnoseological investigation. In the contextof critics of culture and ideologies is presented Ladusāns’ correspondence with Welte and Heidegger,which reveals the intensive quest for thinking about being that where characteristic of the seventies ofthe last century aspiring towards the grasping of the Highest Being.
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Abū Sufyan al-Ghazānishī who is from Kumuk Turks and was born in Dagistan is one of the intellectual people. Ghazānishī who completed his education in classical method had been interested in modern science and tried to penetrate to new claims around the modern sciences related to the period that he lived in. He, who is a versatile author, had written in different sciences. Especially when anti-religious movements such as communism began to spread in the region where he lived, he had written important works. Among these works, there is an epistle named as el-Burhānu’l-ḳāṭıʿ fî is̱bāti’ṣ-ṣāniʿ which constitutes our work. The author in this work criticizes the negative views that alleged especially by the communist thinkers about the existence of God, the truth and necessity of the religion. He uses the classical evidences like possibility, teleology, prophecy and miracle by constructing newly. On the other hand, he defends his thought by using new cosmological evidences related to the teleological argument. Ghazānishī tries to analyze the accuracy and necessity of the religion by discussing the religion from practical perspective. That is, he analyzes the practical part of the religion to prove the necessity of the religion by referring to ethical principles. Again, he mentions about the physical benefits of the religious responsibilities to support his views. Additionally, he answers the doubts that are asserted by the tendencies refusing religion with the help of logical approach.
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This paper comprises two parts. The first part is an introduction to Auriol’s moderate conceptualism, as it is presented in his Commentary on Book II of the Sentences, distinction 9, question 2, article 1. The second part is an edition of the text. In the introduction, I focus on Auriol’s use of the noetic tool of connotation. My thesis, in particular, is that connotation is a necessary prerequisite to his moderate conceptualism. To this purpose, the first part of this introduction will be devoted to a brief presentation of Auriol’s conceptualism. In the second part, Auriol’s theory of essential predication will be presented. In the third part, I will present my claim that Auriol’s theory of essential predication can only be made sense of when read against the background of his theory of connotation as applied to intellectual cognition. Finally, I will offer a collation of Auriol’s Commentary on Book II of the Sentences, distinction 9, question 2, article 1, obtained by collating eight manuscripts, which hand down Auriol’s text, that is, Firenze, Biblioteca nazionale centrale, ms. Conv. Soppr. B.6.121, Firenze, ms. Conv. Soppr. A. 3.120, Napoli, Biblioteca nazionale, ms. VII.C.3, Padova, Biblioteca Antoniana, ms. 161, scaff. ix, Paris, Bibliothèque nationale de France, ms. latin 15867; Pelplin, Biblioteka Seminarium duchownego, ms. 46/85, Vaticano (Città del), Biblioteca Apostolica, ms. Borgiano 404, Vaticano (Città del), Biblioteca Apostolica, ms. Vat. lat. 942.
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