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The Spirit of Totalitarianism, that is entirely within the idealist project, according to Popper, opens the way to a normative order ‘Normalizing’, where the company will be divided into what are known as ‘normal’ and those that will be designed as ‘lunatics’. So, ‘normal’ are those who maintain totalitarian spirit, which produces them, and aims totalitarianism. These ‘normal’ are nothing but some mechanics that absorb different ideologies.
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Subjekti është një ndër konceptet filozofike më të debatueshme në historinë e filozofisë moderne. Si një koncept i tillë, ai zë fill qysh në antikitet. Që nga Sokrati, sidomos Platoni e deri në ditët e sotme është problematizuar si koncept filozofik.
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Bogomilski legendi (Legends of the Bogomils) by Nikolai Rainov is a unique book that can be said to have Protean qualities insofar as each of its four editions, published in 1912, 1918, 1938 and 1989, presents a different version of the text. Because of this peculiarity readers’ responses to the book have tended to vary, and even commentaries by professional literary critics have often given the impression of being about totally different books rather than about different editions of the same text. Rainov edited Bogomilski legendi extensively. The book’s four editions differ in a number of significant ways but are best approached as a composite text. This article links the book’s Protean textuality to medieval manuscript culture in which a text existed in several different versions because it was copied by different scribes. The first edition of Bogomilski legendi contains intertextual references to the Bible and The Secret Book of the Bogomils. It also invokes a number of medieval apocrypha which were subsequently brought to the attention of the Bulgarian reading public by the literary historian Yordan Ivanov, who published his Bogomilski knigi i legendi (Books and Legends of the Bogomils) in 1925. The correspondences between the first edition of Rainov’s book and the apocrypha suggest that Bogomilski legendi may be read as a literary mystification. The article presents such a reading.
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The article highlights the main points of the specificity of metaphysics in the European philosophical tradition. The division of wisdom as a unity between knowledge and practice in ancient philosophy is emphasized. Kant's thesis that metaphysics is possible only in the realm of practical reason and only as a metaphysics of freedom is recapitulated. The forms of transcendence are revealed. Two approaches regarding metaphysics are analyzed – as a metaphysics of “questioning”, the logos type, and of a metaphysical act as overcoming causal dependencies in human individuality and truly achieving freedom.
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This paper aims to examine the existentialist elements in Carl Schmitt’s political philosophy. Such an analytical perspective is necessary so that we can fully understand the ideas of the German thinker. This article concentrates on three of Schmitt’s most serious areas of research: decisionism as a fundamental part of the political, constitutional theory and the concept of the political as a fundamental distinction between friends and enemies. Each of these three moments is deeply existential. Thus, it is that which enables Schmitt to develop an authentic counter-argument to 20th century’s main political ideas. This existential perspective illuminates the essence of Carl Schmitt’s philosophy and provides it with intellectual clarity.
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The text presented here is a part of a broader study on the reception and influence of pragmatism in Bulgaria and emphasizes upon a single, but very important detail – an article by Georgi Minev from 1910, commemorating the death of William James. The article is the first characteristic introduction of the specific philosophical principles of pragmatism presented in our country. As such, it deserves a more detailed examination and analysis in the broader context of pragmatism in Bulgaria.
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Insights on shared society reflect the nexus between collective actions and durable policy for the common good. The study’s core subject is the deeper understanding of the shared society in theory and practice. It helps overcome conflicting perceptions and divides. The main focus is on reasoning challenged by dynamics in democratic societies. The article aims to highlight its framework avoiding simplistic variations of main theses, but presenting new insights into the applications of this theory. It examines the ontological essence within cross-cutting varieties and dimensions of its profile. The philosophy of shared society is also represented in several practical perspectives. These vectors reflect various motivations and perils as links to practice. These links are: reflections on conflict resolution at municipal level in Germany, electoral participation and vote-buying practices in Bulgaria, EU economic integration and reforms to promote a shared and cohesive living.
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The article presents musicological and existentialist philosophical discourses on renaissance and baroque structures in the works of two contemporary classical composers. The existentialist point of view is imposed due to the examination of contemporary music works in which historically conditioned practices are also found. Being and Time and Introduction to Metaphysics by Martin Heidegger serve as a starting point for the reflections. The two works D’Om Le Vrai Sens by Kaija Saariaho and Concerto Grosso "Sun Reflections" by Yordan Goshev are stylistically very different but the first bears renaissance and the second – baroque features respectively. In consequence, Der Man or Das Man is defined by the opposition between renaissance humanism and the metaphysics of Being.
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In the following contribution I would like to present Edith Stein´s Philosophical Anthropology in somewhat more detail. I am going to pursue the issue of being human in Stein, to address fundamental issues and key concepts of her oeuvre, to refer to other approaches, to point out to Stein´s innovative contribution to Philosophical Anthropology under the horizon of phenomenology and classical metaphysics. As a preliminary remark, I would first like to outline a few lines of Stein's biography. It is of course also possible to skip the first chapter and go straight to the philosophical considerations.
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The paper re-examines the work of Jakob Böhme (1575–1624) through the lens of environmental ethics. Specifically, it delves into the concept of dwelling (wohnen) as articulated in Six Theosophic Points (1620), The Six Mystical Points (1620), and On the Early and Heavenly Mystery (1620). To illuminate the significance of this concept for environmental ethics, the paper will juxtapose it with Martin Heidegger’s idea of dwelling. This comparative approach not only sheds light on the environmental-ethical implications, but also allows for a broader exploration of methodological considerations inherent in such a scholarly endeavor. The paper raises questions about the potential constraints in reinterpreting the intellectual legacy of past thinkers, that is, their identity over the course of the history of philosophy.
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The article is dedicated to the 300th anniversary of the birth of the great German thinker and philosopher Immanuel Kant and analyzes his conceptions of the moral category of freedom. Based on a review and analysis of the philosopher's ideas in the three "critiques" and his other writings, an attempt is made to determine the specificity of Kant's understanding of moral freedom, as well as to find the connections it makes to some modern dimensions of the problem. Comments of Bulgarian and foreign philosophers on the relevant topic, which enrich the existing knowledge on the problem, are also examined. Conclusions concern the enduring importance of Kantian ideas for modern notions of freedom, publicity, independence, and the significance of truth.
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The aim of this article is to investigate the reception of Husserl’s theory of meaning by Ajdukiewicz and Blaustein, two members of the analytically-oriented Lvov-Warsaw School, who, in different ways, were attracted to and confronted with Husserl’s phenomenology. The discussed hypothesis is that Ajdukiewicz’s interpretation of Logical Investigations, and his original theory of meaning influenced both Blaustein’s critical reading of Husserl’s theory of intentionality and his account of meaning-intention. After outlining the central elements of “First Logical Investigation” the paper shows how itis interpreted by Ajdukiewicz in his Lvov lectures on logic and in his directival theory of meaning. What emerges is a psychological-descriptive interpretation of Husserl’s concept of meaning, and are consideration of his theory of intentionality within the inferential structure of beliefs in premises that motivates a person who speaks a language to believe in conclusions of a certain form. This leads Ajdukiewicz to his own original conventionalist account of meaning which is based on the identification of three main directives of meaning that represent the matrix of a given language, i.e., the grid in which each meaning finds its place. These elements allow one to demonstrate how Ajdukiewicz’s interpretation resonates in Blaustein’s critique of Husserl in his early writings, where, in addition to a psychological-descriptive reading of phenomenology we also find a conventionalist conception of meaning acts and signitive presentations. According to Blaustein, a sign can represent an object only through the conventions arising from the directives of meaning that belong to a given natural language.
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After losing the war in 1945, Japan was in ruins — both physical and mental. Although it was gradually rebuilding itself economically since the late 1940s, the lost war, occupation, change of system and the upheaval of values caused mental trauma and identity crisis for many of its inhabitants. Motifs typically associated with Franz Kafka — especially his existentialism, absurdity, avant-garde methods and dream imagery against the background of everyday reality, create an interesting parallel to this situation and seeped into the works of post-war authors. This paper focuses on two postwar authors, Shimao Toshio 島尾敏夫 (1917–1986) and Ishikawa Jun 石川淳 (1899–1987), and examines how “kafkaesque” writing and reality of post-war Japan intertwine in “Everyday Life in a Dream” (Yume no naka de no nichijō 夢の中での日常, 1948) and “The Raptor” (Taka 鷹, 1953).
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Merleau-Ponty, starting from perception, reaches the visual through the work of Cézanne. The article applies the phenomenologist's essay to demonstrate how unfounded Cézanne's doubt was about his creative potential and the general change in art caused by him.
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Madness, as Hegel tells us, is inherent within all, a state each of us moves through each time we acquire a new habit. Like madness, subjective destitution is also an inherent state, one each of us moves through in our initial state of being. The two states converge in the acquisition of a new habit when one is momentarily without a nature and, at the same time, submerged in madness, when one is no longer what they were and not yet what they are about to become. Though, as Lacan tells us, one cannot choose to go mad, and one does not choose to be born into poverty (or other forms of subjective destitution), one can, nonetheless, make a determination to engage in the act of subjective destitution and madness as a means for emancipation. The two states converge in a novel configuration that replicates, though differs from, spirit’s process of becoming.
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Review of: Terry Pinkard, Practice, Power and Form of Life: Sartre’s Appropriation of Hegel and Marx, Chicago, IL: The University of Chicago Press, 2022.
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This is a summary of the recent research related to the issue of future contingents. It focuses on the aspects that were largely neglected in the traditional debate, such as relativism, pragmatics of assertion, probability, epistemology, and metaphysics
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The article is a short presentation and critical evaluation of the main aspects of Kant’s theoretical and practical philosophy. It focuses on ontological consequences of the so-called Copernican turn that places man in a self-created, phenomenal world, cutting off any hope for his contact with the transcendent reality, independent of man’s cognition. The only escape from this danger of the subjectification of reality is, unjustly criticized, Kant’s acknowledgment of Ding an sich. In the area of practical philosophy, Kant’s ethics of categorical imperative, of good will and the fact of freedom, is an interesting but indefensible project of formal and autonomic ethics that, unfortunately, due to its elitist conclusions cannot fulfil the task of teaching morality. In the light of development in cultural anthropology and hermeneutical philosophy of life, Kant’s position needs to be significantly updated.
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This article gives a synopsis of one of the fastest expanding in the last few decades interdisciplinary scientific fields keeping aesthetic problems and questions in its core, that of sensory studies, in order to sift out and systematize their interpretation of Kant’s aesthetics from his Critique of Pure Reason, Critique of Judgement and Anthropology from a Pragmatic Point of View. On that basis, six general conclusions are drawn on the interpretability and actuality of Kant’s transcendental aesthetics, analytics of the beautiful and the sublime, division of the fine arts, and his later observation on the outer senses – through the lens of sensory studies.
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