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Discontinuum-continuum: the theory of composition by Julio Estrada. The Julio Estrada’s output is still the unexplored area, what creates the opportunity to study the phenomenon called discontinuum-continuum. During the last 36 years of the creative activity, Estrada has developed several aspects of the macro timbre that integrate several compounds of a composition. In his research, Estrada confronts two different situations in the compositional process: continuous transformation of the sound and chronographical method, using strictly defined recording process in order to receive three-dimensional movements of the sound in the topological order. As a result of existing these two situations, a musical work is impossible to be defined by one technique or musical style. Examination of the theory of composition called discontinuum-continuum allows one to understand a new methodology of musical creation that involves scientific research of the physical phenomenon of sound and introspection of the imagination of the sound.
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Book review of: Panorama współczesnej filozofii, Jacek Hołówka, Bogdan Dziobkowski (ed.), Wydawnictwo Naukowe PWN, Warszawa 2016, pp. 559.
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It is an essay on the characteristics of a philosopher’s personality. For the author making philosophy is a creative art.
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Studying speech acts is an interesting method in the study of language. This article adopts J. L. Austin’s understanding of speech acts and it aims to present his ideas for performatives and to introduce new notion “meta-constatives”. To accomplish this goal first we will briefly introduce analytic philosophy’s context, with which we can explicate philosophy of ordinary language, speech acts and in particular performatives. In the second part of the article meta-constatives will be presented. The later are utterances, with which we can show how things in the world must be. In the second part of the article we will also turn our attention towards imperative sentences, through which we build meta-constatives. Also, a relation between performatives and meta-constatives will be created. Finally, the article points out differences between meta-constatives and imperatives.
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The proposed text discusses the adequacy of the psychiatric interpretation of Dostoevsky’s works, and especially of his novel “The Devils”. The author analyses the views of the most popular literary critics insisting on the psychopathological characters as an expression of the inner life of Dostoevsky himself, as well as some Russian psychiatric texts on the same topic. The main idea of the article is that the pathology of Dostoevsky’s fictional characters is rooted in the spiritual – and not in the psychological – sphere and despite the close resemblance between some clinical cases and the behavior of these characters, the latter is due to the conception of the demonic mangodhood and its different incarnations.
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The NOEMA Journal continues to publish, in a series, the book THE SECRET OF GENIALITY (Yerevan, Armenia, Noyan Tapan Printing House, 2002) by our colleague Robert Djidjian, not only because we all must know the philosophical research and creation (in our domain of epistemology and philosophy of science and technology) from a wider geographic area than that provided by the established fashion in virtue of both extra-scientific reasons and a yet obsolete manner to communicate and value the research; but also because the book as such is living, challenging and very instructive. The title of the book is suggestive enough to make us to focus on an old age question: the dialectic of the insight, of the discovery, its psychology moving between flashes of intuitions and cognizance stored in memory, and its logic of composition of knowledge from hypotheses to their demonstration and verification. The realm of science is most conducive to the understanding of this dialectic and the constitution of the ideas which are the proofs of what is the most certain for humans: the “world 3”, as Popper called the kingdom of human results of their intellection, and though transient and perishable in both their uniqueness and cosmic fate, the only certain proof of the reason to be of homo sapiens in the frame of multiversal existence. Therefore, creation is the secret of the human geniality, and how to create science is a main part of this secret.
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The aim of the paper is to show that the standard criticism directed to Kant that he allegedly accepted the uniqueness and objectivity of the three dimensional Euclidean geometry is irrelevant. Long before the birth of non-Euclidean geometries it occurred to Kant that extensions could exist with other properties and dimensions, which describe other possible worlds. And long before Hilary Putnam to explain the differentiation of the notion of straight line that obeys two types of laws – geometrical and physical, Kant has presented the possibility of this differentiation in his first Critique.
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Kanawrow's anthropology traces the transcendental-phenomenological path of the formal-rational construction of human being. It is constructed by virtue of the creative activity of thinking and is not identical with the immediate existence of man as a natural, rational and social being. The pure form of thinking (reason) rationally formats the givenness of the immediacy of man, as the synthetic unity of the obtained result is ontologically presented as being of man. Two points are critically important. First, the immediate existence of man as a natural, reasonable and social being is not obliterated or destroyed. It is a permanent basic prerequisite that unendingly and sustainably accompanies human existence. Second, in the critical version, the rational formatting takes place not directly and brutally, but indirectly, transcendentally, through phenomena. On the a priori-posterior portal, phenomena (transcendental schemes, Kant) are born. They are not equivalent to experiences. In the field of experience, phenomena mediate and exert cognitively and ontologically the constructive power of reason. Many phenomena make up the transcendental and the process of transcendentalization. According to Kanawrow, transcendental phenomena are space-time-number, love, language, politics, freedom and religion (other phenomena may be revealed, as well). They have a spontaneous occurrence in the a priori-posterior transition of pure thinking and a playful manifestation in the field of experience. In this transcendental-phenomenological way, based on the immediate givenness of man (natural being, gender, emotions, communication, cohabitation, consciousness, faith, etc.), Kanawrow shows how reason ontologically builds human being as an organism, family, people, state, spirit , church and more. In this ontological typicality, one is simultaneously a body, husband/wife, individual, citizen, personality, layman, etc. According to Kanawrow, the unity of these modes of being of man is the Self. It is a synthetic philosophical picture of man that is alternative to his existence.
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Learning, creativity, and innovation are considered as the axis of the activities of all educational and entrepreneur-based institutions. Learning style of students as one of the factors effective in learning and academic progress has always been taken into consideration. By identifying the learning style and rate of creativity of individuals, each style can be a more appropriate teaching method adopted by teachers and also a more correct method of learning by learners. Accordingly, the main goal of the present article is to identify the differences of learning styles of individuals in different academic majors and the rate of the creativity of individuals in each learning style. The present methodology employed in this research is of descriptive-correlational research design. The statistical population consists of all the last-year students at the high school level in the city of Ghaen. The statistical sample consisted of 115 girls and 117 boys selected by classified sampling. Kolb’s learning style inventory and Abedi creativity were used to collect the required data. These two tools are standardized, therefore their validity is verified. On the other hand, the reliability of the Kolb’s inventory and that of Abedi’s creativity were 0.74 and 79.5, respectively. To analyze the data obtained by Chi-square tests, one-way analysis of variance, Pierson covariance, and stepwise regression were employed. The results show that there is a meaningful difference between the creativity of the students with diverging and assimilator learning styles. Learning styles of students of different branches are also different. Creativity of the students of Mathematicsis more than that of the Humanities and there is also a meaningful negative relation between concrete experiential learning methods and creativity (r=0.702 and p<0.01).
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The article shows that Ludwig Wittgenstein used mostly pragmatic analysis to study the problem of knowledge in the later period. Without giving clear definitions of epistemological concepts, he argued that our interpretations of knowledge depend on the context of language-games, ideas of truth, certainty and justification, as well as the level of education and culture that form our way of life. It was found that the ideas of pragmatics were useful to Wittgenstein in order to more clearly define the nature of true knowledge, to outline the specifics of our refleсtions about certainty, as well as to analyze in detail all aspects of the justification. It is stated that his epistemological researches and discussions around them raised a wide range of not only linguistic but also psychological, cognitive and metaphysical issues, which made our understanding of the nature of knowledge much more comprehensive.
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The article considers the problem of the meaning of life in ordinary, frontier and metafrontier dimensions of human being. The meaning of life in the ordinary life is biological and soulful one. The meaning of human life in the frontier being is the realization of the will to power, the will to cognition and creativity. In the harmony of the physical, mental and spiritual dimensions is the true meaning of life and its realization in the metafrontier dimension of human existence. A person with a materialistic worldview perceives his/ her immortality in children and work. A person with an idealistic worldview insists on the immortality of the individual soul, which exists after death outside and independently of memory in it. A worldview that resolves the contradiction of materialism and idealism is personalism, where the immortality of the individual is posed.
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The article examines Ludwig Wittgenstein’s views on the world and human beings in it. It is emphasized that the philosopher, in addition to paying a lot of attention to the study of language, which determined the basis of his method of cognition, followed a number of worldview ideas about reality. They were supported by the achievements of physics of that time, although Wittgenstein himself argued that the study of reality is not possible without understanding the metaphysical issues concerning the unspeakable, supernatural, spiritual, and so on. It shows how Wittgenstein interpreted the world and reality, distinguished between different levels of being, studied logical atoms, not laws, analyzed facts, not things, comprehended not only the macrocosm but also the microcosm, and as a result built a pragmatic ontological-cosmological conception, in which human and the way of their being in the world occupied a significant place.
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When philosophy of mind goes into every detail in explaining about consciousness and its every aspect, the problem of other minds being its part is not spared. In such context going against the traditional way of giving justification Wittgenstein novel approach to other minds is remarkable and is close to the phenomenological understanding. The analysis of the sensation of pain as one of its important factors in solving the other minds problem is unique and it is this that proves how Wittgenstein dissolves the problem rather than giving a solution. This article focuses Wittgenstein’s two important factors: Private Language Argument and the concept of the sensation of pain in dissolving the issue. And in this I have made an attempt to show how his novelty in approaching this problem gains importance even today.
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This article aims to analyze the beginning of the transition from logos to myth. To incorporate the religious into his Enlightenment philosophical system, Schelling presents a reconstruction of myth. The conceptions of the religious consciousness of the Self from antiquity as presented. The myth embodies cultural reality and the history of self-consciousness, an idea that was later considered by Mircea Eliade. Myths evolve in parallel with human evolution. The need for the development of abstract thinking and the complex social environment presuppose the new mythology. Christianity in history appears as part of the mechanism of human development, which generally symbolizes the transition from mythology to Christianity. Theology must abstract mythologies from the purely divine, but together they participate in the formation of human consciousness.
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The article shows that in matters of philosophy of religion, when the sphere of interest of Wittgenstein went beyond logical and linguistic analysis, he attached special importance to a pragmatic approach to the interpretation of religious experience. Wittgenstein’s philosophico-religious studies were largely inspired by the events of his own life , as well as the ideas of individual thinkers, including the pragmatic philosopher William James. In Wittgenstein’s work one can find both a substantiation of the originality of religion and its impossibility of analysis from the standpoint of science, and a conviction in the expediency of religious experience in human life. It is revealed how Wittgenstein, analyzing the main manifestations of religious experience, pragmatically eliminated contradictions in the comprehension of knowledge about God (as unspeakable), pointed out the importance of transition from skepticism to belief as a basis for experience of absolute safety, took into account socio-practical aspects of various ethico-religious experiences such as feeling guilty. The author finds out how Wittgenstein interpreted the practical value of religious experience, analyzed the language of religion, as well as revealed its socio-psychological and ethical aspects.
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Social activism is a way of acting whose aim is to bring about specific changes. The movement is increasingly popular among children, who have a growing understanding of largescale phenomena and are increasingly aware of their agency. The aim of this article is to conduct an overview of the phenomenon of children’s social activism and to analyse the activities undertaken by children activists in an educational-literary interdisciplinary project carried out by early school-age children. The project addresses the topic of literary education and implements new initiatives to increase reading and ecological knowledge.
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In the article, Anna Musioł, by referring to the assumptions of Marian Massonius’s doctoral dissertation and taking into account the assumptions of his several smaller works, considers Massonius’s approach to the Kantian system of critical philosophy. Analyzing, inter alia, the problem of analytical and synthetic judgments, and a priori synthetic judgments, Musioł addresses the issue of the possibility of pure mathematics. She considers the problem of time and space and analyzes the ways of presenting Kantian antinomies and the theory of cognition developed in the context of idealism and realism as well as the realism of time and space. Additionally, Musioł focuses on the problem of Massonius’s moderate agnosticism and his scientific approach to philosophy. Finally, she proposes an answer to the fundamental question, Why did Massonius, like the early neo-Kantist Liebmann in 1865, challenge a return to Kant (Zurück zu Kant!) and advocate as necessary the development of a critical formula of the a priori forms of the mind?
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In the philosophical article I would like to formulate a statement that the humanities are Geisteswissenschaften, although I am far from naively repeating the 19th century slogans. I respect what happened in the humanities in the 20th century, but it seems to me that it is possible to refer to old concepts anew, giving them new life. One such concept is the concept of spirit (der Geist). I am trying to give it new meanings by bringing relationships with space to the foreground (moving relationships with time to the background). The space, however, is thought differently than traditionally. The spirit turns out to be the space of the humanities.
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The essay explores the puzzling relationship between joy and the problems of postmodern culture, which affect the quality of our being in the world. Reflection on the precarious status of joy and its uncertain position in contemporary culture allows for a unique perspective on this relationship. The higher the political, economic and social stakes, the more the search for joy becomes a search for meaning, an essential nourishment for cultural forms. Such joy, filtered through our struggles with life’s challenges, compels us to examine the consequences of its absence (pain, suffering, joyless existence) and its manifestations in art (music), religion (Christianity), and philosophy (freedom). The power of joy lies in recognizing the inevitable imperfection of all solutions to our problems that do not include it as a fundamental component of life.
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