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The philosophical tradition of the world famous Bulgarian philosopher Prof. Dimiter Mihalchev is considered in the paper. The author’s approach is theoretical – he would like to analyze the basic character of philosophy as regards sciences.
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Criticism and critical approach combines ideas coming from humanism, enlightenment, philosophy of life. In our contemporary critical thinking is what distinguishes a sane person of ordinary user of information. Quality of life is determined by the quality of thinking, and it is the basis of the quality of questions that we ask. Critical thinking is an important communicative and power factor in many areas of the society, in order reads. The more conscious personality is, the more likely it is to take the right decisions for yourself.
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The course of training in philosophy has been opened in 1992–93 year. Now it has full term accreditation for 6 years and it is on the 2th place in the national ranking of specialties. 14 young doctors in Philosophy graduated in Veliko Turnovo. Our Faculty has been accepted as national and international center of philosophical researches and education.
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Sociology of Philosophy is a new branch of Sociology of Science. It is necessary to use sociological instruments to understand some ideological clashes in the contemporary history of the Bulgarian philosophical thougt.
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According to the concept of analytical psychology, the experience of the sacred and the mythological thinking are not stages of the development of man and mankind, but are components of the psyche, universal and inheritable. Most of the authors, working in different fields of science, support this statement. With the development of the conscious, with the running of history a new individual kind of culture develops. The archetype, as “an organ of the soul” finds expression in different forms and creates the core of different phenomena, universal in space and time, despite the variations in details. Not only the expressed form, but also the dynamics of the psyche have universal parameters, expressed in every human activity, because the psyche finds objectivation in it.
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The intensification of world processes has acutely raised the problem of transitional or modernizing societies and cultures. In this regard, the question of the culture of a modernizing society is actualized. In the article, the concept of “culture of a modernizing society” through the prism of modernization of a traditional society and ethnical aspect is analyzed. The explanatory cultural concept of the present day is developed. In this context, the main characteristic of a modernizing society is culture. It is revealed that culture of a modernizing society is quite plastic, multicomponent, and includes both traditional and innovative (modern) components. The Yakut culture at the modern stage is observed and it is cleared that the Yakut people are going through the final process of acculturation of the Yakut ethnos and the cultural assimilation of its large part.
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The article analyzes the development of the idea of the "political man" in the context of its dependence on the specifics of the political system, as well as the dependence of the power system on the idea of human freedom. The problem of the transformation of the individual into a citizen, whose political independence is stimulated by the existence of rights and his expression in the public sphere, is studied in the article. Unveiling the human dimension of polity provokes the need to analyze the problem of the political subjectivity of the individual, the autonomy of the will and the dignity of man.
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Despite being endlessly debated, a unanimous impetus on the nature of just, justice, and distributive justice appears entirely untouched to the desirable scientific certainty so far. Aristotle asserts treating’ equals equally and un-equals unequally’ but in proportion to their relevant differences. John Rawls says 'justice as fairness.' To both Aristotle and John Rawls, justice meant for the good and a willingness to act by the laws to ensure the highest good of society. Antecedently, both agree that justice is a master imperative for good human relationships and coexistence. However, despite the universal agreement, they differ in many fundamental respects. Aristotle denies the outbound distribution of an individual's rights as only the head of the family has the right to free speech in the family. But, Rawls distributes each right to the individual level. The paper attempts to discuss the similarities and dissimilarities in Aristotle's and John Rawls'ideas of just, justice and distributive justice. It has been argued that the aim of both philosophers was the same, i.e., to find out a theory of justice through which unity, harmony, virtue, and happiness can be attained to the fullest in a nation.
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The text reveals the approaches of the philosopher as a thinker to be in the being. Two possible paradigms for achieving the absolute as a form of philosophizing are presented. One is related to the school-academic historicalphilosophical approach, and the other is related to metaphysical experience as an act. The thesis is asserted that the metaphysical goal is achievable only as an individual practical experience of transcendence through the action of the thinker conceived as a precedent. The understanding is argued that it is in the metaphysical act that the thinker objectifies philosophical wisdom, not just the love of philosophy.
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The present article regards the influence exerted by the Hermetic philosophy on the original works of one of the last representatives of Tarnovo literary school – Konstantin Kostenechki. They are found not only in the explicit mention of Hermest Trismegist in “The Biography of Stefan Larzarević” among philosophes to whom God has partly revealed “the truth” but also in one long and sophisticated syllogism where God Father is presented as “Mind” and “The Sources of the First Mind”. Some specific terms, the description of the Serbian anchorites and one unusual transformation of the Gospel text (Mathew 6:6) also must be ascribed to Hermetic influence. All of these hermetic elements most probably have been loaned from Greek sources having included fragments of “Corpus Hermeticum” and some other hermetic texts.
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One of the important topics in the field of philosophy of religion is the relationship between the various forms of the Divine, in particular the wellknown distinction between "philosophical God" and personalist understandings of God (Blaise Pascal). Spinoza's ethics is oriented mainly to the argumentation of the first understanding and is its consistent implementation. Hegel's interpretation of Spinoza is reconstructed here in view of the question of pantheism and atheism in Spinoza's system and whether and to what extent Hegel rehabilitated and "justified" Spinoza. Our thesis is that Hegel's position on too many God in Spinoza is incomplete and imprecise.
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The text outlines some of the main theoretical-methodological procedures in Edmund Husserl's transcendental phenomenology. The first part offers a brief introduction to Husserl's general philosophical project. In the second part, the question of the phenomenological epoché is considered, as a first, negative procedure of the phenomenological reduction. A comparison is also made between the practice of epoché by Husserl and Descartes’ methodical doubt. The third part turns to the different types of reductions and examines the relationship between them.
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The archaeological record is information left in artifacts and biofacts from an extinct culture. It is the result of a process of growth of entropy in the site, which destroys the structures of culture. I theorize on archaeological information and archaeological entropy – the missing information about the site. From archaeological record to virtual reconstruction, information is extracted from the entropy of the extinct cultural form/process in the archaeological record. Archaeological entropy is differential and depends on the material, not the culture.
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During the Ayyubide dynasty (1171-1260), founded by the sultan Saladin or Salah-ad-din (1137-1193), the son of Moses ben Maimon, Abraham ben Moses ben Maimon (1186-1237), followed his father as leader of the Jewish community in Egypt, nagid (Hebrew), al-raʼīs or al-rayyis (Arabic). In accordance with the analysis of Elisha Russ-Fishbane, Abraham ben Moses ben Maimon, in the work The Sufficient [Guide] for the Servants of God, continued Moses ben Maimon’s arguments in Moreh nevukhim on prophetic gift as reaching human perfection. Unlike his father, who used as bibliographic background the system of thought whereby Al-Fārābī (ca. 870-950) had evinced ontological continuity due to which divine inspiration animates the political ideal of the “king philosopher” as a hypostasis of reason and the theocratic ideal of the “legislator-prophet-imām” as a hypostasis of imagination, Abraham opted for a limited proximity to the mystic theology of medieval Sufism.
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The article is a review of basic publications that refer to, relatively speaking, the Bulgarian philosophy of war. This concept includes the numerous attempts for an ontological and value-based interpretation of the Bulgarian combat experience, as well as conceptualization of the war as a social phenomenon by Bulgarian philosophers, sociologists, psychologists, military theorists, etc.
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In this paper the relationship between humanities as a field and tragedy is examined. Relying on Menke’s analysis of the tragic (Menke 2009) we examine in some depth the ideas of Schelling, Hölderlin and Friedrich Schlegel on the subject and how they positioned themselves on the topic of the possibility of the tragic in Modernity. Accepting that both the speculative idealist model of the didactic play and the model of the romantic comedy tried to overcome the tragic, we conclude that the element of tragic is still a worthy and much needed topic to be part of the humanities in the XXI century and Post-Modernity, primarily as a way of thinking power.
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The aim of the study is to investigate the fight against infant mortality in the second half of 19-th century till the 1930-s, by examining it in four selected countries, significantly different in rates of the indicators and development of the healthcare system – France, Great Britain, Russia, USA. Methodology A historical documentary method is applied for achieving the aim. There are some common features of the fight against infant mortality for the defined period in the four countries – recognition of infant mortality as a socially important problem, expansion and enrichment of the statistics, and on their basis development and implementation of measures for its reduction. Risks related to the mother, low socio-economic status, bad hygiene, especially in urban environments are the main reasons for the high infant mortality rates. Physicians and social reformers are the main actors in the development of organizations fighting infant mortality. Charity has a leading role in improving child health in the lack of social policy. During the first half of the 20th century legislation was passed in many countries on the protection of motherhood and childhood, aimed at all regardless of their socio-economic status. Specific structures and organizations for prevention mothers and children are established, good practices such as health-visitors are applied, medical and social approaches are integrated. The fight against infant mortality entered a new stage after the Second World War, grounded on the concept of the development of maternal and child healthcare, when the major scientific inventions in medicine contribute to its successful realization.
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It is misunderstood that tribal people have no proper awareness of phenomena of a thing. Perhaps it is for this reason that in any academic scholarship concerning tribal state of affairs, metaphysics in particular and philosophy in general has been dislocated from tribal enterprise. Their physical problems such as landlessness, hunger, poverty including liberation from these sufferings have been the age-old headlines in tribal studies. Many have miscalculated that tribal people solely rely on the objective revelation in defining reality without truly participating in it. In fact, tribal people suspend neither subjective nor objective affirmation; they keep harmonious relationship between the two. It is in the harmonious environment through being in the world that tribal identity has been acknowledged, and the objective truth has also been understood. Being-in-the-world (Dasein) as a methodology for doing tribal theology helps tribal in building authentic existence and in direction towards ontological theology.
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This paper compares the five texts regarding Padmasambhava written before Zangs gling ma (dBa’ bzhed and four manuscripts discovered in Dunhuang - Pelliot tibétain 44, IOL Tib J 321, IOL Tib J 644 and Pelliot tibétain 307) with the texts from Zangs gling ma, in an attempt to identify similarities and differences between them and to reach conclusions resulting from examining them together. The paper also addresses the question of historical credibility of Zangs gling ma, taking into consideration its connection with dBa’ bzhed, as well as the question on length of Padmasambhava’s stay in Tibet, by identifying texts in Zangs gling ma that refer to places in Tibet where the master stayed.
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