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Our assumption is that the aesthetic concept of taste is a metaphor. Aesthetic perception occurs precisely when taste is understood as something different from tasting, although it is metaphorically connected precisely with the latter. As a metaphor, taste arises through both the similarity and the difference between concept and sensation, so that the indirect meaning overbuilds the literal one without negating it, and the relationship between the two remains. We consider taste as a metaphor in Marcel Proust’s "In Search of Lost Time". In our view, the important aspect here is the relationship in question and the distinction drawn between state of mind and sensation. We are referring to the sensory dimension of taste (tasting) and its metaphorical transformation into concept and experience. It is a basic aspect, which actually marks the beginning of "In Search of Lost Time". In the first part, entitled "Combray", the narrator talks about the taste of a small cake called “petite madeleine” and the unconscious reason which provokes the pleasure caused by an extraordinary similarity. The same episode is examined in Time Regained as part of the overall conception of "In Search of Lost Time". The sudden similarity occurs between two sensations and between two otherwise different moments. Thus, the particular state is identified, whereby an unknown but very valuable essence is expressed. We assume that in the episode of the small madeleine, taste actually represents the way of manifestation of all the moments associated with the advantage of involuntary memory (la memoire involontaire), insofar as through it is manifested the hidden nature of things that had not been experienced before. This is possible, even though the manifestation of the essence has no logical explanation and the unknown state transcends the boundaries of conceivable experience. We associate this idea with Kant’s aesthetic concept of taste, which is a metaphor, because of the similarity of characteristics, and insofar as the metaphor expresses essence in "In Search of Lost Time".
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The article seeks to find and highlight the conceptual links between Losev’s “absolute mythology” and Blumenberg’s “absolute metaphorology”, viewed in the context of Blumenberg’s work on myth. For this purpose, the simultaneous affinity and contradistinction of myth and metaphor is taken as a support; the two are seen in their inevitable dialectic and in the ontological impossibility of one existing without the other. This dialectic marked Schelling’s idea of primordial (pre-mythical, pre-metaphorical) monotheism, of consubstantiality with otherness. For it’s part, Schelling’s philosophy of myth produces a kind of “mythology of the lost paradise”, which the author outlines in the article, beyond the formulations given in Schelling’s early and later writings. The author thereby proposes a possible way of consolidating the bridge between Losev’s and Blumenberg’s ideas.
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The article offers an interpretation of the two Aristotelian concepts in the perspective of their productive assimilation by Heidegger. Primary to this interpretation is the assumption that the German philosopher reveals the possibility of thinking of δύναμις and ἐνέργεια as different and co-belonging aspects of the unitary structural integrity of the way in which the disclosure of the existing in its being is effectuated, a disclosure that is constitutive for human existence. First of all, based on the texts that present Heidegger’s reception most fully and coherently, the article attempts to show that, according to Heidegger’s interpretation, δύναμις is essentially an ec-static possibility of existence and as such it has its own constraint in terms of being located in the perspective toward some production (εργον), i.e. it is performed as ἐνέργεια. Further on, the article presents Heidegger’s understanding, merely alluded to by the German philosopher, that the two concepts have a common root in the so-called ecstatic temporality – together with the concept of λόγος, they are referred to the three “consubstantial” moments of this temporality. Finally, in a productive step, the article sketches the thesis that in every non-everyday reference of a human being to the existent, there is an "interference" between the available inventory of δύναμις (misinterpreted as an present possibility) and the temporal horizon (which transcends the present) of the co-belonging δύναμις and ἐνέργεια.
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This essay attempts to present Vasil Hadjistoyanov-Beron’s views on education in the context of the Bulgarian national revival. Vasil Beron (1804–1909) was a nephew of Petar Beron, the greatest Bulgarian scientist of his time; unlike his uncle, he was closely associated with the Bulgarian enlightenment. Vasil Beron was very much concerned with the balance between natural sciences and the humanities as components of the education of Bulgarians in the second half of the 19th century. As a doctor of medicine and author of works in the field of history of sciences, he insisted that philology, logic, psychology, theology, history, etc., should be taught in Bulgarian schools. The article draws a parallel between his views on the educational system in Bulgaria and public debates on the same topic that went on in the interwar period.
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The article attempts to overcome the so-called "interpretations with the first derivative" in the interpretation and evaluation of Logic by Vasil Hadjistoyanov-Beron. For this purpose, we emphasize the importance of Kant's philosophy for the proper comprehension of a number of Vasil Beron’s basic views on the relation between psychology and logic, between philosophy and the natural science, and others.
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In the article, on the basis of the analysis of the pictorial image of the Dead Christ present in the novel “The Idiot”, it is concluded that the novel refers not only to the work by Hans Holbein “The Body of the Dead Christ in the Tomb”, but to the whole tradition of representation of Christ dead and alone, and in particular to Titian’s later work “Pietà”. Holbein’s painting probably caught Dostoevsky’a attention with the fact that it depicts a dead Christ, who still has signs of life. It is the “inconclusiveness” of Christ’s death that gives rise to doubts in his resurrection, because during that period Dostoevsky considered the resurrection of Christ not as a new existence in the form of an independent person, but as an entry into the “general Synthesis” and a merger with all the humanity and even with the entire universe. The analysis of the meaning of Titian’s canvas “Pietà” leads to the idea (probably shared by Dostoevsky) that our world was created by an evil God and is ruled by the forces of evil; this allows us to speak of an affinity of the points of view of the two artists-thinkers with Gnostic Christianity.
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The article analyzes Michel Foucault’s philosophical ideas on Western medicine and delves into three main insights that the French philosopher developed to expose the presence of power behind the veil of the conventional experience of medicine. These insights probe the power-disciplining function of psychiatry, the administra¬tive function of medical institutions, and the role of social medicine in the adminis¬trative and political system of Western society. Foucault arrived at these views by way of his intense interest in three elements of the medical system that arose almost simultaneously at the end of the 18th century: psychiatry as “medicine for mental illness”, the hospital as the first and most well-known type of medical institution, and social medicine as a type of medical knowledge focused more on the protection of society and far less on caring for the individual. All the issues Foucault wrote about stemmed from his personal and professional sensitivity to the problems of power and were a part of the “medical turn” in the social and human sciences that occurred in the West in the 1960s and 1970s and led to the emergence of medical humanities. The article argues that Foucault’s histories of the power of medical knowledge were philosophical histories of Western medicine. Foucault always used facts, dates, and names in an attempt to identify some of the general tendencies and patterns in the development of Western medicine and to reveal usually undisclosed mechanisms for managing individuals and populations. Those mechanisms underlie the practice of providing assistance, be it the “moral treatment” practiced by psychiatrists before the advent of effective medication, or treating patients as “clinical cases” in hospitals, or hospitalization campaigns that were considered an effective “technological safe-guard ” in the 18th and most of the 19th century.
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In a series of six articles the reactions of philosophers to the epochal achievement of Bishop Berkeley, set out in his “An Essay Towards A New Theory of Vision“ are followed. The comments to the theory of Berkeley became the occasion for the modern reader to focus on overwhelming conclusions about the philosophical life and philosophical education in Bulgaria. The fourth article deals with John Stuart Mill.
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The article is dedicated to a life period of the great German philosopher G.W.F. Hegel when he actively carried out journalistic and editing activities in Bamberg. In this context, the authors think of the matter of journalism and press as a choice and vocation, as well as of media and its role in the historical shift. To some extent, we could say that Hegel’s work as a journalist and publicist traces the image of the journalese profession as a reasoning and standpoint about freedom, history, national identity, communication with personalities of historical importance and active influence in politics. Media is an inseparable part of Modern World, and everyone who are engaged in it as journalists, editors, publicists, and authors, bear the high responsibility to rethink the historical process and free actions of all the active citizens who take part in it as an aspiration for partnership or a stand on a question in a conflict. Hegel’s activity as a journalist is connected with his philosophical ideas of freedom, history, evolution, and, as such, it imposes high demands on journalese profession, still valid on this day.
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The word ‘genius’ has a particularly strong aura in the so-called ‘star age of geniuses’ (I. Passy) – during those memorable for modern Western aesthetics three decades from the late eighteenth – early nineteenth century, when in the face of Kant and the early Romanticists both an unprecedented flowering of the creative individuality with its endless labyrinth of inner worlds and attention to it were observed. Over time, the word ‘genius’ enters everyday language, which enriches the layers of its meaning. The pledge of this article is to typologize the basic nuances of the philosophical-aesthetic concept of genius, which means: to outline the main types of borderness of genius as an aesthetic figure.
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The article addresses the issue of how leading leaders of the liberal and conservative British party assessed the problem of interaction between the Anglican and Catholic churches in the nineteenth century. The main emphasis is on the social and political results of the emancipation of Catholics in English society, in the representations of Protestant or skeptical politicians or thinkers. The problem of religion in England has been an important element of social and political life since the sixteenth century. One of the most pressing aspects of this issue was the problem of relations between the Anglican and Catholic churches. After the "Reformation from above", the Anglican State Church became a unique phenomenon, which testified to the strong national trends in society. The Catholic question was not a common problem in English life, playing not only a purely dynastic or religious role, but also having political and geopolitical significance. The situation has changed dramatically since the beginning of the nineteenth century because of the act of unity with Ireland raised questions about the status of Irish Catholics in the UK government. Also, an opposition to the Anglican Church, such as Tractarianism or the Oxford movement, has developed in England as well. As the article states, that against the background of the general social tensions and economic crises that took place between 1815 and 1840, the government was forced to seek compromise. Among these compromises was the improvement of conditions for Catholics. In 1829, a parliamentary document called the "Act on the Freedom of Catholics" allowed Catholics to participate in elections and to be elected to Parliament and to confer on them other civil rights.
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The paper examines questions that are essential to the philosophical interpretation of modern logic. The enormous number of different non-classical logics leads some philosophers to doubt the possibility of classifying them. Our objective requires a classification corresponding to the philosophical interpretation and importance of the systems rather than to their formal technical elements. This will not be a classification in the precise sense of the word, but a “typologization”, since a system may have different interpretations and the demarcation will not be strictly exclusive. I propose the following “typologization” of logics, corresponding to their philosophical evaluation (this is a “typologization”, and maybe even a classification, of the basic, most important and crucial philosophical-methodological interpretations of logical systems): “Logical systems serving as bases for a mathematical theory”; “Logical systems – attempts for the explication of logical inference”; “Logical systems expressing epistemological aspects. Logical systems related to ontological aspects”; “Logical systems as pure mathematical models without philosophical justification”; “Applied logic”; “Quasi-logical studies of language”.
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The world we live in tries to meet the needs of people who want to discover, learn and know. Contemporary ideals lie in creating a broad identity, with cultural and religious specificity, to represent the starting point for spiritual enrichment in the world. Human evolution aims for a balanced society, in which certain values predominate, giving the possibility of equal opportunities, without distinction of race, ethnicity or religion. For this, literature is always a means of reflecting the world in all these faces. In this vision appears the myth that we perceive as being a component part of the human imagination, but it is advisable to foresee that the word myth sometimes used in an abusive way establishes interfits. This explains the existence of an important connection with taboos and prejudices.
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The philosophy of religion constituted one of the main fields of research by Prof. Józef Herbut. He created an original version of the analytical philosophy of religion. With the use of logical means, he analysed various dimensions of religion, primarily religious language. During the last period of his work, Herbut included ecumenical issues in his philosophical research. His research on these issues consisted of two stages. During the first stage, Herbut tried to create a specific logic of ecumenism. He hypothesised that the reason for the crisis of ecumenical dialogue consists in the lack of a clearly defined goal. Using the logical set theory, Herbut constructed possible models of doctrinal unity of different denominations. These models were constructed a priori, without reference to actual dialogues. During the second stage of his project, Herbut focused on the content of Catholic and Evangelical doctrines presented in catechisms. Here, he also put forward a research hypothesis that the languages of Catholic and Evangelical theology are different because they include different philosophical assumptions. These assumptions reach back to the medieval problem of universals. The language of Catholic theology is heavily influenced by moderate realism, and the language of Evangelical theology is influenced by moderate nominalism (these are two of the four standpoints in the problem of universals). Herbut’s research project is original and innovative in terms of Polish philosophical and theological literature. However, in foreign language literature it is possible to find ones analogous to Herbut’s project (József Fuisz, Charles Morerod).
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The paper discusses a traditionally construed as problematic aspect of Kant's philosophy of mathematics: the place and importance of non-Euclidean geometry in the structure of mathematics. Kant's conception of pure intuition in mathematics is usually considered incompatible with the existence of mathematics, leaving no place for the latter. In this paper I argue that we can find a place for them, provided we know where to look. Of key importance in this respect is the concept of symbolic construction, which Kant employs in his discussion of algebra. The concept makes it possible to sidestep the limitations related to the requirement of constructibility in pure intuition. The development of Hilbert's formalism in the philosophy of mathematics can be seen as a continuation of this move that makes manifest its full potential, which was not, and even could not, be realized by Kant.
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The article takes as a starting point Jacques Derrida's article “Ousia and gramme”. According to Derrida’s analysis, time, in the Western philosophical tradition, can be thought of as infinite only within the model of an infinite cyclical rotation. Then, employing arguments from Aristotle’s analysis of time in Book IV of Physics, the article seeks to prove that the infinity of time can be understood (from Aristotle’s point of view) as non-cyclical as well, inasmuch as the interpretation of the concept of time can be effectuated separately from the structure of the cosmos of which it is the time. Thus, we may assume that a concept of non-cyclical infinite time can be found in Aristotle’s account of time.
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The thematic coverage of this special issue was to some extent influenced by the international interdisciplinary conference “Let things be! Edmund Husserl 160, Martin Heidegger 130,” which took place at the University of Latvia, Riga in December 2019, the proceedings of which can be read in the journal “Horizon. Studies in Phenomenology” (Kivle, Bičevskis & Lācis, 2020, 373–381). Any researcher of phenomenology and hermeneutics was invited to contribute to the content of this issue. As a result, the journal’s topics cover issues of the history of phenomenology, the detailed application of the phenomenological method in the study of specific phenomena, Husserl’s or Heidegger’s concepts and the importance of phenomenology and hermeneutics in other fields of knowledge and art. The topics of the journal deviate from in-depth analysis of transcendental philosophy, fundamental ontology, and phenomenological methods, and draw attention to the understanding of certain concepts and their possible modification in specific situations and thematic areas, looking at the history of phenomenology in a regional context.
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