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Ono šito ovde želimo nazvati »srećom« i što nije idenitićno s »uspešoošću«, niti s »velikom radošću«, niti s »neposedovanjem velikiih dobara« — treba danas definiisati. To treba da bude ne proizvoljoo konstruisana definlicija, već da odgovara onome što se u ljudskom govoru stvamo naziva srećom.
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In the Introduction and in the first book of the Transcendental Dialectics in the Critique of Pure Reason Kant introduces and further elaborates his program of so called Metaphysics of Ideas. In this paper the aforementioned program will be presented twofold: 1. From the perspective of the historical evolution some paradigmatic focal points of the Kantian project of the “reform of the metaphysics” will be elucidated; 2. From the systematical perspective a question will be posed regarding the possible meaning of a metaphysics under the given premises of its reform – the “change of the style of thinking” (B XIX).
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First pages of Asclepius’s commentary to Aristotle’s Metaphysics contain several important testimonies regarding the origins of this work. One represents an attempt to explain the evident editorial flaws, such as discontinuities and lacunae, and on the other hand presence of repetitions and loanwords. These flaws are attributed to Aristotle’s disciple, Eudemus of Rhodes. The second piece of information concerns the presumable authorship of the book Alpha maior. It was supposedly written down by Eudemus’s nephew, Pasicles. Finally, we find a mention on Aristotle’s book On wisdom, which may refer both to the dialog On philosophy, as well as to the first books of Metaphysics. While commenting on the book, Asclepius provides a general assessment of the whole book, in which he sees a first lecture on divinity and elaboration of the most venerable of the sciences, philosophy, which is sometimes referred to as the first philosophy due to its priority to all other sciences and arts.
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Cipra hat sein philosophisches Hauptwerk Die Metamorphosen der Metaphysik im Jahre 1975 geschrieben das er erstmal 1978 herausgegeben hat. Das Buch enthält besonderer Grundriss der Philosophiegeschichte, dessen Besonderheit bis heute, im Bezug auf seine philosophischwissenschaftliche Bedeutung, noch nicht richtigerweise gewertet ist. Cipra’s Darstellung der Philosophiegeschichte beruht auf einem gewissen Hintergrund, der verglichen mit der anthroposophischen Geschichtsauffassung weist auf viele Ähnlichkeiten, die sich namentlich im Ganzen merken können. Diese An klänge lassen sich als grundlegende für den letzten Abschnitt Die Zeit der Philosophie nachweisen, in welchem Cipra seine Auffassung der neuen Epoche der Philosophie als Geisteswissenschaft ausgeführt hat. Der Begriff einer solchen Geisteswissenschaft entspricht in vielen Punkten den geisteswissenschaftlichen Ausführungen, die Rudolf Steiner aufgestellt hat.
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The article deals with the problem concerning the possibility of qualitative physics paradigm development and its close connection with metaphysics. The idea of qualitative physics is based on the principles of Aristotelian physics and is opposed to quantitative modern physics (classical and non-classical). It is stated that the essential difference between the two physical paradigms lies in the ways of describing physical objects. Qualitative physics presuppose the qualitative description of physical objects independent of their quantitative description. In normal nowadays physics, on the contrary, physical objects are regarded to be fully determined through quantitative (numerical and structural-analytical) relationships with other objects. The statements of modern physics are considered reasonable if they can be self-consistently expressed by the apparatus of mathematics. The article shows that this way of describing and explaining physical reality is incomplete. There is ground to assert that the quantitative relations of physical objects do not encompass everything that exists in the relations of physical objects. It is argued that there are qualitative aspects of physical reality that are not defined quantitatively and may become the content of special qualitative physics. The conclusion is made that such qualitative physics in its principles and language must be close to traditional metaphysics and can appear to be an application of metaphysics to the field of physical reality.
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The article deals with the problem concerning the language of metaphysics. Metaphysics is understood as knowledge about the world as a whole. It is argued that such a perspective needs specific language tools for the description of metaphysical reality. The principal characteristic of the terms of the language aimed at describing the world metaphysically is their ultimate abstractness. It is stated that this abstractness not just corresponds but coincides with the ultimate simplicity of metaphysical reality, that is to say, the reality of the world as a whole. The analysis of the ultimate reality or the absolute leads to the conclusion that both such reality and its depiction is ruled by a special logic different from what is conventionally considered to be logical. Elements of this logic are the ultimate abstractions. As it turned out, logical laws do not apply to extremely abstract objects, first of all, the law of contradiction. In the logic of the absolute, mutually exclusive statements point both to the same and not the same reality. The analysis shows that this is not the dialectical logic of contradiction and denial, it is the logic of the consistent unity and coexistence of identity and difference. The use of identities and differences in their ultimate sense allows us to determine the basic concepts of a metaphysical description – being, existence, the existing, difference, identity. Basic concepts serve as a necessary and sufficient basis for a complete metaphysical description of the entire existing, that is, the world as a whole. Going beyond the basic concepts, we, however, move from the logic of ultimate reality to the usual logic of empirical (physical and mental) reality.
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The central problem of this text deals with the concept of counter-anthropology developed by Eduardo Viveiros de Castro. The purpose is to reconceptualize the anthropological comparison from a decolonial point of view. The new task that the Brazilian anthropologist assigns to anthropology in Cannibal Metaphysics is a “permanent decolonization of thought”, which will only be realized when anthropology establishes an alliance with others’ philosophies. He brings to the forefront of anthropology Amerindian perspectivist multinaturalism coming from the encounter between a “certain becoming-Indian of Deleuze-Guattari’ s philosophy” and a “certain becoming-Deleuzian” of structural anthropology. By reversing Western multiculturalism and identifying the interspecific difference to the intercultural difference, multinaturalism makes it possible above all to redefine “comparison” – the emblematic method of Western anthropology – with its fertile concepts of translation and equivocation. In this text we try to show that, insofar as counter-anthropology is a power of becoming-other and transforming Western anthropology, it is different from some “post-colonial” projects that reproduce images of the anthropological mirror. Moreover, counter-anthropology cannot be identified with a recent theoretical orientation, the so-called “ontological turn”, since it is not about a plurality of ontologies, but about a multiplicity of perspectives, their becomings and their equivocal relationships.
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Sanda Voïca fixe, avec des mots tantôt flèches, tantôt couteaux, un monde connu et inconnu. Les paroles naissent dans ces lieux, toujours changeants, qui sont à l’intersection du visible et de l’invisible. Métamorphoses du réel et des mots. Miroitements sans cesse, car fonciers. Va-et-vient, à la fois vacillant et précis, entre paroles et visions. Acheminement vers la source du désir. Sanda Voica grasps a world both known and unknown by means of words now as spears, now as knives. Words are born in these changing places found at the intersection of the visible and the invisible. A metamorphosis of reality and of the words. A mirroring without an end, since fundamental. A come and go in the same time unstable and precise between words and visions. A travel to the source of desire.
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Écrire l’oubli, sans cesse, il est un commencement, un recommencement. Il est insupportable tout contre la mémoire. L’oubli, c’est oublier et ne pas oublier, n’être et renaître. Habiter l’oubli. Writing about oblivion is unbearable as something done against memory. Oblivion is to forget and about the impossibility to forget. It is to be born and to be reborn.
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The article evokes a few memories about the philosopher Constantin Noica, also highlighting what Păltiniş offered him as meaning and fact of life. For the philosopher Noica, moving to Păltiniş was not the search of a tenant wishing to live in comfort, but also the observance of a principle of life, according to which it is not good to be bound by a certain space. Păltiniş was offering the philosopher the idea of eternity, associated with the image of the Hermit. Noica’s settlement in Păltiniş have brought a rich gift to the Romanian culture if we only start counting his books.
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Natural object or element of an artwork? Case Study: Artists, Artworks and Exhibitions in Cluj, Romania. In this article, we discuss the relationship between art and natural objects such as stuffed animals, skins, bones, dried plants or minerals and their aesthetical value from their position as artworks or elements of an artwork. In Cluj, between 2017 and 2019, artworks and exhibitions which integrate this type of practices and natural history materiality flourished. We aim to compose an inventory that could contribute to the archive of local art events, artworks, and artists in order to serve further analysis of local specificity, which could eventually find relevance in the theoretic approaches of art. In conclusion, we underline some of the theoretical approaches of the dynamics of natural object’s values and of the procedures established by organizations such as museums and galleries
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The article deals with the problem concerning the principles of the metaphysics explanatory basis, which provide the achievement of the goals in this most general, most abstract, and, at the same time, the most debatable field of knowledge. Different kinds of explanatory basis in metaphysics are analyzed – cosmic mereological monism, structural cosmic monism, cosmic modal monism, natural substance monism, transcendent substance monism, existential monism, abstract monism as well as the similar kinds of metaphysical pluralism including atomism and space-time pluralism. The implausibility of pluralism and its inefficiency for solving the problems of metaphysics is argued, while for metaphysical monism the need for its clarification as a grounding force is stated. The conception of super-monism is proposed. It is based on the logic of fundamental reality which differs from generally accepted formal logic in that it lacks logical laws, primarily the law of contradiction. The fundamental reality is defined as pure being which is identical with a difference, identity, existence, and the existing. By the identification of the various, this reality is defined as one. By identity with distinction, this reality is defined as the ground of all world diversity. Being which is expressed in terms of difference and identity is reflected in the metaphysical formula, which is proposed as the only tool for describing everything that exists at the extremely abstract level.
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The author opens the theme of this issue circumscribing the locus of the soul by capturing the impulses to cultural creation received from within a person’s deepest psychological strata. She underscores the importance of the link a human being must established with God.
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The proofs of God's existence is the subject matter of the article. Four main types of proofs are analyzed: cosmological, teleological, ontological and moral. It is argued that there is a general scheme of theistic reasoning present in all four types of proving. The principal feature of this scheme lies in recognizing a ground of everything existing which goes beyond the material (or natural) world. Possible naturalistic arguments excluding a non-material, super-natural foundation of the world are also analyzed. The objections to naturalistic arguments are formulated, making it possible to assert that the natural world cannot be explained from itself. Nor it can be explained from its physical (or natural) part. At the same time, the material world needs an explanation. To meet this need, the extended direct theistic arguments are formulated in the article. They begin with the fact of there being something and include two aspects of theistic argumentation: one is to establish the existence of immaterial foundation of the natural world; another is to demonstrate that this immaterial foundation may be identified with the world subject – omnipotent, omniscient, all-good, immaterial rational being which mainly corresponds to God of theistic religions. The conclusion is made that the thinkability and rationality of the idea of God is provable. One can argue that the idea of God more rationally explains the world. Moreover, it is evident that theism is rational, naturalism (as the principle of the general explanation of everything) is irrational. But the question remains how rational the world is.
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Contrary to the historical uses to reject a primum movens for a particular period of history, especially when it comes to the chronology, the present essay offers a bold hypothesis: if we fail to find the native beginning of an era for a precise historical moment, we can find it within an idea which, by its size, includes already the main characteristics at that era. Insofar as the modern era means a new way of making the economy, a new way of implying its limitations and rights, then it came out one of its radical expression, handling an object that does not mean anything: the shadow. The author constructs a interpretation of Adalbert von Chamisso’ narrative where the shadow is the engine of a new Weltanschauung whose configuration is modernity itself.
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