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DARBAS IR DIRBINYS. ARISTOTELINIS HEIDEGERINIS SVARSTYMAS

Author(s): Arūnas Sverdiolas / Language(s): Lithuanian Issue: 72/2007

As a continuation of the previous analysis of the mechanism of culture, performed employing the paradigmatic actions of establishing social existence fundamentals and their preservation, the paper deals with a substantializing action such as artifact manufacture and artifact existence preservation. The arguments are based on the cornerstones of Western theoretical tradition (Aristotelian and Heideggerian con cepts of artifact and tool) in an attempt of their critical reconsideration (re-centering) and thus opening new perspectives of their interpretation in compliance with the modern pecularities of experiencing the origination, duration, dissipation and decay of artifacts.

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SKIRTUMO TARP SOKRATO IR SOFISTO KVESTIONAVIMAS: FILOSOFINIS DIALOGAS DALYKIŠKUMO IR GALIOS ASPEKTAIS

Author(s): Mintautas Gutauskas / Language(s): Lithuanian Issue: 72/2007

The question raised in the article is why do postmodern thinkers reduce philosophical cognitive dialogue to struggle of powers or the play of effects, thereby eliminating philosophically significant difference between Socrates and a sophist. While upholding the view that sustaining this difference is still significant for philosophy, the author attempts to critically assess the consequences abandoning this difference would have for the philosophical dialogue and seek the arguments for justifying this difference. The classical Platonic dialogue always contains an hierarchizing dimension – the logos of the dialogue, which allows to evaluate the factual weight and cognitive value of every opinion. This logos as the common reason, rules and measure has been the principle of the dialogue enabling the discovery of common truth. Once F. Nietzsche has revealed the pursuit of truth as a manifestation of the will to power, one has the possibility to reduce philosophical dialogue to the struggle of the wills to power. And once G. Deleuze has revealed simulacric character of phenomena, one has the possibility to reduce philosophical dialogue to the play of simulation effects. The will to power and simulation appear as a deeper realm governing the dialogue. But does philosophical dialogue remain philosophical? Postmodernists tend to totalize interpretation and simulation. One must return to the question of givenness of matter of fact. The fact that experience is given only interpretations, does not mean that interpretations can abandon facticity. According to H. G. Gadamer and G. Figal one can distinguish between assimilation and interpretation. The principle of the former is the will, and it is conquering and ruling of the world. The latter, though similar to assimilation, preserves the distance and the difference with regard to matters of fact, and in virtue of its critical reflection it is capable of keeping its referential function. And even though critical reflection cannot be the ultimate and absolute instance, it is nevertheless capable of distinguishing between deceptive evidence (effect) from reliable evidence (“things themselves”).

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Hegel’s View on “Philosophy and Its Variety” Based on the Preface of Phenomenology of Spirit

Author(s): Abdullah Niksirat / Language(s): English Issue: 2/2017

Hegel's overall method is to offer his own theory not by rejecting rival philosophical theories, but by adapting them, or at least finding room for some of their elements in his own theory. In his view the human mind develops continuously throughout history in spite of the differences at various stages, and that the truth emerges from the whole. According to Hegel, philosophical schools not only are not mutually exclusive, but also supplement each other and indicate the progress and maturity of the human mind throughout history, with each stage becoming visible from within the previous stage. Hegel's main purpose is to propose philosophy as a science, so that philosophy is united with science instead of being a love of science (filo + sofia), because for him the philosophy in his time in the West had been indebted to science.

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მისტიკურ -ფილოსოფიური მიმდინარეობა სუფიზმი და რუმის შემოქმედებაში ღვინის სიმბოლიკა

Author(s): Nona Nikabadze / Language(s): Georgian Issue: 1/2019

Mystic-Philosophical direction Sufism and the work of the greatest Sufi poet Mawlana Jalal ad-Din Rumihas long been a sunject of discussion. Mystic-Philosophical direction Sufisms­trongly influenced Oriental poetry and Western scholars also became involved. In Sufism, there is only one authentic God with whom wine is combined with. With Sufi poets, wine is the source of the separation between the human being and the God. “Wine” itself, is a metaphor for the esoteric doctrines of Rumi and other Sufi poets. In spiritual ideology, one can find spiritual wine, this wine is love, and love is God.

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Plotinus’ Ethical Ideal

Author(s): Carmen Rodica Dobre / Language(s): English Issue: 1/2022

Plotinus, the founder of Neo-Platonism, in his work Enneads, defined virtues and vices, and classified them describing also their action on the human soul and building an ethical ideal. The purpose of this paper is to analyse the actions of virtues and vices on the human soul and how the practising of virtues can recover and lead the soul to higher levels until it attains wisdom in its ascension to the state of the divine man resembling the first or supreme God.

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Ерос е изкусен ловец или още веднъж за неписаните учения и Платоновата философска система

Author(s): Tsocho Boyadzhiev / Language(s): Bulgarian Issue: 11/2021

The text begins with the statement that the dispute over Plato’s so-called “Unwritten doctrines” (agrapha dogmata), that ruled the minds and determined the fashion in Platonic studies during the second half of the last century, gradually lost its vehemence. The followers of H.-J. Krämer and K. Geiser on the one hand and H. Cherniss and G. Vlastos on the other seem to be satisfied with the results of the discussions and have agreed to a reasonable compromise, acceptable to both sides. The points of “reconciliation” rest on the following agreements: Plato was not only the author of the dialogues but also the tutor in the Academy. These two roles required different strategies of communication based on the advantages and disadvantages of verbal and written discourse. “Plato’s esoteric philosophy” does not mean some secret doctrine but is used in its literal meaning as inner-school teachings. The Platonic philosophy taught to selected students in the Academy was not different from the one in the dialogues but was taught differently by explicit arguments that are otherwise concealed in the written works or revealed through analogies and allegories. The propensities towards dogmatization of one or another model of the universe are neutralized by the dialogical form and by dialogicity as an existential mode of human being. Therefore, the complete interpretation of Plato's views should be based on both direct and indirect sources where the contents of the dialogues should serve as a corrective against possible over-interpretations, and the evidence about the verbal teaching ensures the completion of the great Athenian's intellectual construction. The text also has another minor goal – to respond to the systematic and prolonged attacks, especially on the Internet platforms against the “Tubingen thesis” whose advocate in Bulgaria is the author.

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Prawda, Jej aspekty ontologiczne i idea intelektu nieskończonego w Badaniach logicznych Edmunda Husserla

Author(s): Rafał Lewandowski / Language(s): Polish Issue: 4/2021

This article aims to analyze the theory of truth contained in Edmund Husserl’s Logical Investigations. In my analysis, I start from a detailed description of conditions of the possibility of truth based on Husserl’s alethiology. I show that his theory assumes correlation, the parallelism between subjective and objective conditions of the possibility of cognition as a condition of truth. Based on this, I explain Husserl’s interpretation of the correspondence definition of truth found in Logical Investigations. I also provide arguments that this interpretation presupposes the ontological definition of truth and the idea of the infinite intellect as the ideal of a direct and exhaustive presentation of the object of cognition. Nonetheless, my conclusions don’t provide a complete interpretation of Husserl’s alethiology because I refrain from drawing metaphysical consequences from it. That is to say, I neither answer the question about realism/idealism in Logical Investigations nor the question of whether the idea of the infinite intellect should be understood in some metaphysical way (e.g. theistic one) or only as a regulative idea in the Kantian sense.

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Daniela C. Dennetta hipoteza językowej genezy świadomości

Author(s): Witold Marzęda / Language(s): Polish Issue: 4/2021

The paper discusses the lingual genesis of consciousness. The author reconstructs Daniel C. Dennett’s naturalization strategy, showing how, according to Dennett, language enables the emergence of consciousness in the evolution of humankind. This naturalization assumes a behavioristic view according to which consciousness is a covert verbal behavior. The author shows that Dennett adopts and transforms Mead’s, Skinner’s, and Jaynes’s original behavioristic approaches inscribing them into a course of human evolution. This inscription leads to specific problems discussed in the final part of the paper:There are actually two definitions of consciousness in Dennett’s philosophy—first says that consciousness is a kind of verbal behavior, second says that it is a virtual memetic machine.There is no explanation of the execution rule that could show how given mind content becomes conscious; Dennett introduces the competition metaphor instead. Some contentful events in the brain (mind contents) simply win with others. Inscription of the possible scenario of consciousness development in the evolutionary landscape does not mean that one can testify the theory yet.

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Henry Corbin, Istoria filosofiei islamice. De la origini până la moartea lui Averroes (595-1198). De la moartea lui Averroes până în zilele noastre

Author(s): Alina Fokt / Language(s): Romanian Issue: 7/2008

Review of: Henry Corbin, Istoria filosofiei islamice. De la origini până la moartea lui Averroes (595-1198). De la moartea lui Averroes până în zilele noastre, Bucureşti, Editura Herald, 2008, 460 p.

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Universal Principles in Political Philosophy of Dante Alighieri and Immanuel Kant (Part II)

Author(s): Emiliano Mettini / Language(s): English Issue: 36/2021

Ideals of universal power able to manage and solve social and ethical (religious) questions as many ways to reach the highest wisdom, and consequently, fullest well-being of humankind to reach a perpetual peace are present throughout human history so that we can find these ideals in Plato’s Republic, in Aristotle’s Politeia and other works concerning the establishment of more or less utopic “states” and commonwealth since our days. In the present essay we shall scrutinize the universalistic vision of Italian thinker Dante Alighieri (1265–1321) and the cosmopolitan idea of German philosopher Immanuel Kant (1724–1804). We decided to analyze the political philosophy of those thinkers on the following grounds: on one hand, D. Alighieri took as the basis of his rumination Roman Empire that having as solid basis of its universalistic ideology Right of every Roman citizen (lying on the observance of religious and civil obligations), and the so-called pax romana , a theoretical ground on which D. Alighieri would create a communitas a secular led by Reason commonwealth, which might have replaced the so-called humanitas (in Augustinian understanding of such idea); and, on the other hand, I. Kant tried to explain how human self-improvement under the right use of Reason (that we understand like ethical ruling principle of humankind) can be achieved to lead human beings from the state of nature (a semi-brutal one) to the state of reason, which would have as final end a perpetual peace in a universal republic. On those bases we shall try to detect common theoretical and ideal features between D. Alighieri and I. Kant’s vision, so to prove that universalistic power is not a despotic power, but a unifying power under ethical and spiritual principles of the whole humankind.

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On the Violence and the War What is the most Important Philosophical Problem of War? A Possible Interpretation on the War

Author(s): Sándor Karikó / Language(s): English Issue: 1/2021

Wars and war conflicts have been seen through history. It seems this is a necessity. From the history of philosophy – among others – Hegel can be quoted, who set the necessity of wars to moral cause. Karl Marx continues: he shows how unleashing wars relates to the appearance of property and ownership. According to him, man approaches the terms of production (mainly the land and its resource) as if they were the man’s hands or own accessories. This general correspondence in the history of philosophy (could be hard to challenge its justness), does not negate the moral lesson: it is everyone’s responsibility to protect peace, sedate war conflicts and solve them.

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The Ancient Medicine and Its Mediterranean Nature

Author(s): Zoran Dimić / Language(s): English Issue: 3/2022

The Mediterranean nature of ancient medicine is evident in many senses. Since the Neolithic, this area has been a place of contact for many opposites: high and inaccessible mountains and gentle river systems, harsh deserts, and fertile valleys. Therefore, the imbalance and the exchange that aimed to establish balance are, in fact, the nature of the Mediterranean. The Mediterranean cultural and natural world impregnated the Greek, Latin, and Jewish medical cures. Galen was generally inclined to search for the cause of illness not just in the patient itself, but in his environment (water, soil, air, etc.). Hence, I would like to claim that the ancient understanding of health concerned the medi(terranean)ating of various agents. The Mediterranean culture of medical treatment focused not only on the shape of the body and soul, but also on the specific human reflection about the variety of relationships one has towards the outside world.

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РЕЦЕНЗИЯ НА КНИГУ ОРЕЛЬЕНА ДЖИАНА HUSSERL ET L’HORIZON COMME PROBLÈME. UNE CONTRIBUTION A L’HISTOIRE DE LA PHENOMENOLOGIE Lille: Presses universitaires du Septentrion, 2021. ISBN-102757433296.

Author(s): KIRILL YAKOVLEV / Language(s): Russian Issue: 1/2022

In his book, Aurelien Djian investigates the history of the concept of horizon in the evolution of Husserl’s thought. Addressing the most fundamental concerns of phenomenology, Djian redefines the horizon considering themes such as coherence of experience, the reality of the world, and motivation. He suggests an approach to exploring the horizon grounded in a detailed analysis of Thing and Space lectures. A significant conclusion of Djians’s book is that the origin of the horizon should not be attributed to Ideas I, but to these lectures. This discovery is not only of historical significance, but also opens up a new perspective on relations between the world, the incompleteness of external experience, and the fluidity of attention. Djian denies Saulius Geniusas’ interpretation of “halo” and “background” as psychological opposites of the horizon, which functions in the domain of ontology. These phenomena are given as elements of experience temporarily left by attention, connected with actual ones. The consciousness of unfulfilled potentialities of experience ensures the coherence of experience, making the transition from actual to potential seamless. This paper covers Djian’s conclusions and part of his work that goes beyond the content of the book. We also try to contextualize Djian’s research and show the history of studies of the horizon in the philosophy of Edmund Husserl.

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Rethinking the interpretation of Thomas Aquinas to the Dionysian Negative Theology and Recovering of the Dionysian nomenclature from the shadow of Aquinas

Author(s): Nie Jian Song / Language(s): English Issue: 28/2022

This essay intends to reveal the fundamental difference between Dionysius Areopagita and Thomas Aquinas in the principle of nomenclature strategies of Negative Theology. Aquinas is one of the most famous interpreters of Denys, but due to historical reasons, he cannot reach the historical Denys, so his interpretations are not a reliable resource to modern scholars. Since the linguistical revolution happened in the 19th century, the historical research project of Dionysian writings has been running for a long time. However, some modern scholars are still unable to escape the shadow of Aquinas. This essay reveals the limitations and deficiencies of the Dionysian nomenclature system in Aquinas’ view, particularly the oversimplified structure of the Negativity and Positivity. With the reference to the Neoplatonic concepts from Denys’ time, we can rebuild the original Dionysian nomenclature which contains a more subtle consideration of “negativity” than Aquinas. Denys inherited the Neoplatonic interpretation of Aphairesis and he distinguished this concept from Apophasis, and the ignorance of the historical background induced Aquinas to misunderstand Denys in many details. At the end of this essay, I will present a new system to deal with the Dionysian writings, much more reasonable than the legacy of Aquinas.

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Николай от Куза и диалектиката на „живото огледало“

Author(s): Lydia Kondova / Language(s): Bulgarian Issue: 28/2022

The main aim of this article is to provoke research interest in a rather undeveloped part of Cusan symbolic theology, namely – the mirror metaphor. Its persistent reappearance, together with its compatibility with the broad philosophical context of his system, allows us to assume that for the Cardinal himself this symbol functioned as an additional “key” to the final goal of the learned ignorance – the mystical ascent to the infinite. In order to elucidate this alternative approach, the article examines the images of the mirror, the living mirror, and the perfect living mirror as metaphor’s manifestations on the three general ontological levels – respectively, nature, human, and God. The following comparison of Cusan and Leibnizian uses of the metaphor allows us to conclude that, while the Cardinal’s symbols often “tempt” into drawing parallels between him and the Early Modern philosophy, his views are better understood as independent and should be freed from the prejudices of his protomodernity. This final claim is argued not in terms of the symbol used, but in terms of the motivation behind it.

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Топоси на незнанието в диалектиките на Платон и Николай от Куза

Author(s): Vladimir Pachemanov / Language(s): Bulgarian Issue: 28/2022

The following text is an attempt to trace the relationship between the dialectics of Plato and Nicholas of Cusa with their specific understanding of the importance of the process in which something becomes unknown. In Plato, we find the aforementioned elements in the dialogues in which Socrates helps explicate confusions and incompatibilities in the “certain” and “undoubtable” beliefs of the people with which he communicates and discusses, and for Nicholas of Cusa – in the specific impossibility to understand the nature of God and the importance of a proper conceptualization of this impossibility and “beyondness”. We argue that this process of “becoming-unknown” is a key feature of their respective philosophies and, more specifically, in their dialectical endeavours. This processuality of knowledge through the unknown (and sometimes unknowable) is a certain staple of dialectics which can be seen as one of its essential features in the philosophical tradition. It strives to show the positivity in the negativity in which the unknown presents itself – thus negating the idea of a clear-cut difference between positivity and negativity, but rather demonstrating them as complementary to one another, as crucial moments of the same process. We make an analysis of the ways in which their dialectics are similar and the aspects in which they differ, presenting a line of change within the “nature” of the dialectic. This can serve as an example of its transformations within the historical context of the age in which it is conceptualized or used, forming a certain philosophical tradition that leads to Hegel and beyond.

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Природа/същност според византийските философи

Author(s): Georgi Kapriev / Language(s): Bulgarian Issue: 28/2022

Following the main line of Byzantine philosophical thought, the early authors already redefine almost all the concepts they inherited from the Hellenic tradition. An important place in this line is taken by the terms “nature” and “essence”, which were considered synonyms at least since the 4th century. In the text that has become known as Letter 38, Basil the Great introduces “nature” as a name referring to the universal nature (κοινὴ φύσις) and not to a specific being. The Cappadocians do not question the reality of being of the general nature also in the created world. But also according to them, it is not existing otherwise than in the individuals containing the respective nature. On the way, by which the difference between the common nature and the individual bearer of this nature is drawn, they put especially great emphasis. In the line of thought between the Cappadocians and John Damascene, the rule is established that the “essence” is predicated only with respect to self-subsisting beings. Maximus the Confessor summarizes in his definitions what has been achieved up to him and extends it. Damascene defines the nature as the common logos of the being of the things having the same essence, while “hypostasis” marks the independent existence of each nature. Already in the 6th century, in the work of Leontius of Byzantium, the essential difference between nature simply (or at all) and in itself on the one hand, and nature in the individual subject, on the other hand, is asserted. This position can be met almost literally in John Damascene, though he clarifies it further. Nature/essence is primarily conceived as a certain constitutive dynamic, which realizes itself through its own forces and energies. The essence or nature of a thing is primarily a source of energetic manifestations.

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Refleksja na kanwie badań ks. Stefana Ewertowskiego nad nauczaniem Jana Pawła II. Przyczynek do dyskusji o stanie i perspektywach studiów wojtyłologicznych

Author(s): Arkadiusz Modrzejewski / Language(s): Polish Issue: 22/2021

Rev. Stefan Ewertowski, the professor emeritus of theology is one of the most original researchers of the thoughts of John Paul II. He is characterized by an interdisciplinary approach, linking philosophical, theological, cultural, historical and political aspects. His works focus mainly on vision of Europe of Karol Wojtyła – John Paul II. Thanks to the interdisciplinary approach, Wojtyła’s image of Europe appears as a universal project in which the Christian axiology and the vision of man is centre.

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O przemienieniu naturalnym i nadnaturalnym ludzkiego ciała w antropologii Hansa-Eduarda Hengstenberga

Author(s): Józef Kożuchowski / Language(s): Polish Issue: 22/2021

The article presents the problem of the natural and supernatural transformation of the human body according to Hans-Eduard Hengstenberg. This problem was considered in the following aspects: what is this transformation and what is it, what is its basis and sources, to what extent it is possible and how it is realized. The specificity of the supernatural transformation of the body is emphasized, resulting from its qualitative difference and superiority in relation to the natural transformation and from its further existence after death in the body as a manifestation of the spirit. Some analogies between the natural and supernatural transformation of the body are presented. The subject matter presented (especially the supernatural transformation) touches upon the field of theology, but Hengstenberg analyzed it philosophically, using the phenomenological-metaphysical method. At the end, specific areas of further research on the issue of corporeality in the works of this outstanding thinker are outlined.

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