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Kad govorim o »procesnoj kozmologiji «, govorim o kozmološkom mišljenju u tradiciji Alfreda Northa Whiteheada (1861. – 1947.). Korištenje oznake »proces « za Whiteheadovo stajalište izvedeno je iz naslova njegova najvažnijeg djela, Proces i realnost, koje je napisao krajem 1920-ih kad je došao na Sveučilište Harvard i počeo predavati filozofiju.
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This paper proposes a critical reading of the formation of the Other within capitalism and coloniality. Through an analysis of the master/slave relation, the master/slave dialectic and bare life/sovereignty, the research intends to prove that the construction of the Other is essential for the construction of Western hegemony. In the first part, we are presented with the construction of the Other within Aristotle’s master/slave relation that is in the second part related to the master/slave dialectic and racial classification. The paper concludes with a critical reflection on Agamben's term homo sacer and gives a short overview of its possible reinvention. The analysis provides an understanding of the construction of the Other in the current state of exception and seems to be crucial in a time where processes of oppression, dispossession and segregation executed upon the Other are increasing.
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The Unity of Existence is a concept that was first proposed by mystics. However, this concept has been interpreted in different ways by different groups of scholars. This is due to the fact that these mystics did not always speak in an explicit manner. One of the groups that attempted to interpret this concept was the philosophers. An examination of the works of philosophers leads to the conclusion that there are at least 15 different philosophical interpretations of the Unity of Existence. Some of these interpret this concept epistemologically, while others interpret it metaphysically. Some of them are legitimate interpretations of the sayings of the mystics, while others contradict some of the other sayings of the mystics and, therefore, cannot serve as adequate explanations of this mystical concept. Nonetheless, they can still serve as independent interpretations of the unity vs. multiplicity of the Universe. In this article, the 15 different philosophical interpretations of the mystical unity of existence will be presented and the legitimacy of some of them will be assessed. Another discussion that is of primary importance is the truth or falsehood of these interpretations. This is something that cannot be addressed in this article and, yet, deserves to be examined independently.
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Peter Forrest claims that his “Personal Pantheist” conception of God is in agreement with the Stoic pantheism. The traditional interpretation, however, treats the Stoic God as the non-personal universal law. I demonstrate that arguments in favor of the personal interpretation typically imply either a personalist or an anthropocentric metaphysical foundation. I also argue that the Stoics were neither personalists nor anthropocentrists, therefore those arguments should be rejected.
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In the article there investigated the stoical fundamental paradigm of harmonization of the being. It is regarded as the moral harmony of totally well-balanced soul in a state of ataraxia. Regarded as stoic ideas were developed on a new basis of rationalist ethics in classical Western philosophy in the teachings of Spinoza and Kant. It is proved that the Intelligent life coincidences with the Nature gives the Serenity – Ataraxia, which present the supreme goal of harmonized life. Sources 7.
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The problem of the expansion of the economics into other areas of public life has been the subject of intense discussion for more than a century, and modern attempts to conceptualize the complex and multicomponent field of economic relations, both in social and in personal terms, are articulated in the concept of “Homo economicus”. The concept of special productivity gains in the context of the application of the methodology of metaphysics. The metaphysics of the economics has a significant potential for the phenomenal and noumenal differentiation, which is extremely important in the era of simulation. Comparing the simulation of the present, the methodology of metaphysics articulates subjectivity in the coordinates of the economics. Such a universal approach allows us to verify the complex problem field of the study “Homo economicus”, having carried out its revision (rehabilitation).
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Jorge Garcia, Individuality: An Essay on the Foundation of Metaphysics, Albany: SUNY 1988
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Islamski filozofi u srednjem vijeku nisu dijelili radikalnu sumnju sa europskim filozofima moderne glede naučnog karaktera metafizike. Iako su često zauzimali stavove koji bi se danas mogli smatrati „empirijskim“, te predvidjeli ključne sumnje takozvane „naučne revolucije“ 16. stoljeća, a koja je u konačnici dovela do isključenja metafizike iz porodice egzaktnih nauka, islamski filozofi su smatrali metafiziku, u svakom smislu, istinskim naučnim poduhvatom. Bez imalo oklijevanja na metafiziku su ukazivali uobičajenim pojmom koji se koristio za „nauku“ (‹ilm), te su je svrstavali kao dio sveukupne klasifikacije znanja zajedno sa disciplinama koje mi danas karakterišemo kao naučne; kao što su logika, filozofija prirode i matematika. Koji je uzrok njihovog optimizma?
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This article stages the confrontation of two approaches to thinking the absolute. On the one hand, it discusses Quentin Meillassoux’s speculative materialism. In suggesting that there is no ultimate ground of being and that only contingency is necessary, Meillassoux takes the notion of the irreducible character of the absolute to its extreme and aporetic consequences. By contrast, I will outline an alternative account of the absolute. Like Meillassoux, I will suggest that the question of the absolute is intrinsically linked to the question of factuality. Yet, in this case, factuality leads to the notion of the beyond of God as the ground of being, inscribing into being the dynamic of a continuous inner transcendence.
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The article attempts to relate the development of reductionism in philosophy with the rejection of transcendence. It claims that authentic philosophical thinking is free and responsible activity of human spirit. Any limitation of that activity narrows, impoverishes, and reduces objective cognition of reality. Science does not destroy transcendence; technology does not eliminate yearning for it. Human nature sets its own limits on philosophical inquiry but it does not prevent the quest for the most important, universal and noble, for truth, beauty and goodness within the foundations of reality. Without this quest true philosophy can’t survive in this world.
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This article consists in a brief presentation of Tatyana Gornshtein’s Nicolai Hartmann’s Philosophy(1969) for non-Russian speakers. It provides some information on the author of the work, describes the purpose and structure of the book, and briefly describes the subject matter of each of its chapters.It also focuses on the most interesting points of the author’s analysis of Hartmann’s philosophy. The different sections of this article follow the order in which the content of the book is presented. Special emphasis is placed on the appraisal and critique of Hartmann’s ontology from the perspective of dialectical materialism as elaborated by Gornshtein throughout her book.
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The paper is focused on the concept of learned ignorance in Nicholas of Cusa’s writings and the problem of its genealogy and formation. According to the hypothesis here developed, the concept of learned ignorance is closely linked to the traditional mathematical problem of squaring of circle. The text examines a series of sources for this mathematical problem starting with Aristotle’s Physics, and suggests that some of the Late-Medieval scholastic commentaries on the Physics served as direct sources for Cusa’s philosophical-theological treatises, as well for his mathematical writings. Cusa’s interpretation of Aristotle’s system of three principles of being is regarded here as one of the fundamental philosophical elements that might have exerted influence on building the concept of learned ignorance.
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The paper focused on Gheorghe Apetroae’s poetry expands upon the consideration that the poetic space created by the poet can be related to Bachelard’s complete metaphysics of the conscience and the unconscious. His contributions have been analyzed as representations of an integrative vision where the lucid constructions and the unconscious ones doubled by the subtlety of his imagination suggest the oscillations and the constant metamorphosis of the poet who is animated by the will to speak about the complex spiritual history of mankind.
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Purpose of the article. To find out the scientific relevancy of «avant-garde museology» (author of definition – Arseny Zhilyaev), bearing in mind, that part of this concept – Fyodorov's philosophy of museum – is metaphysic and mystic. Methodology. Criticism of Karl Popper. Scientific novelty. Concept «avant-garde museology» implemented to the scientific circulation of museology. Criticism of metaphysic of Fyodorov's philosophy of museum acquiring further development. Thus, found out, that Fyodorov's philosophy of museum is completely incongruity with science.
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Purpose of the article. On the basis of art-historical analysis, we explore the metaphysics of the concept and image of temptation in the paintings of the Canadian-Ukrainian artist William Kurelek through the example of two scenic series "The temptation of a modern man in the desert" (1975) and "Temptation of Jesus in the desert" (1977).
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This essay proposes to address features of Time in Science and Philosophythen emphasize those findings in reference to Philosophical Theology,predominately in Theodicy. Those disciplines all have produced a number oflongstanding and contrasting viewpoints regarding Time. Positions will bepresented to emphasize incongruent standpoints in those disciplines tosubstantiate the concept that a new Philosophy of Time is needed and howthat thinking impacts our understanding of the problem of evil or Theodicy.The predominant linear view of time obfuscates our understanding of Timeand Evil. The Platonic concept of anamnesis is amended here as thepreeminent concept of Time and also how Time as anamnesis pertains toOmniscience and the problem of evil. Time flows backwards not forwards. Weare already completed but we unfurl in Time because we have forgotten howwe freely chose ourselves. Omniscience knows this; we don’t remember andnow live that forgetfulness. A Book of Life is written, we cannot recall ourpage number
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In the aggressive dominance of critical rational thinking over the mythical worldview, myth as a historical and effective force does not lose its actuality and importance, because myths often hide deeper messages than what history can offer. In such a social context, the significance of the spiritual message of the Kosovo myth – the commitment to the Heavenly Kingdom, as a lasting common value of the Serbian people, returns as a theme. In spite of its omnipresence, the opinion prevails that the myth belongs to the past, and if it is not yet obsolete, it certainly should be. The authors advocate the idea that myth, as a comprehensive experience of the world, and therefore the Kosovo myth as well, is a factor of national integration, a part of collective identity, and a common value system. Analysing the secular and spiritual understanding of the Kosovo myth, the authors point out the importance of the vivid memory of the prince Lazar’s commitment to the Heavenly Kingdom. For Christians, this represents the value and goal above all others and it forms the core of the Serbian historical consciousness and spiritual community. The paper shows that the spiritual message of the Kosovo myth is not understood or it is misunderstood nowadays, since the commitment to Kosovo is perceived as a call and an obligation to die for it. The authors conclude that the Kosovo myth is not a call to die in the war, on the contrary, it is a struggle for external and internal freedom, as well as for the highest values that are implied by the definition of the Heavenly Kingdom − peace, love, honour, justice, dignity, and others.
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In this article, the author notes that Thomas Aquinas, in his brief work entitled De Ente et Essentia, proved that at the base of understanding the world, the human being, and God in particular, there is our understanding of being and its essence. When we make a small mistake at the beginning (parvus error in principio) in our understanding of being and its essence, it will turn to be a big one in the end (magnus in fine). And what is “at the end” of our knowledge is the discovery of the First and Ultimate Cause of all things, known as: Ipsum Esse, God, the Absolute, The Most Perfect Substance, on whom everything depends, and who depends not on anything else. These present inquiries about the proper understanding of being and its essence are aimed at formulating proof of the necessity of existence of a Being that is the First Cause, and which, existing as Ipsum Esse, is the source and reason of existence of all beings. Without these inquiries, the proof itself would be incomprehensible, and more importantly it would be a purely a priori one (i.e., ontological). Furthermore, without the existential conception of being, which Thomas first formulated, one could not discover the First Cause which, as Ipsum Esse, is the source of the existence of every being. This issue seems to have escaped the attention of the author of the book Aquinas’s Way to God. The Proof in “De Ente et Essentia.”
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In this paper, I present main theses of Aquinas Way to God: The Proof in the De Ente et Essentia by Gaven Kerr. The book in question is a contemporary interpretation and defence of Thomas Aquinas’s argument for the existence of God, based on the real distinction between the essence of the thing and its act of being. I stress the fact that Kerr underlines the metaphysical character of Thomas’s argument and the role of participation in Aquinas’s understanding of the act of being. In the last part of the article, I discuss Kerr’s interpretation of Aquinas’s argument for the real distinction between essence and an act of being, as well as Kerr’s own argument. These arguments are of particular importance since they provide metaphysical presuppositions for the argument for God’s existence considered in Kerr’s book. As for the first argument, I argue that the first part of Aquinas’s argumentation (the so-called Intellectus Essentiae Argument) pertains to the real order rather than conceptual. Concerning the second argument, I attempt to highlight the difficulties of Kerr’s understanding of Thomist esse as a principle of the existence of a thing.
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