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Zamisao je postala stvarnost! U okviru »ll. dana Frane Petrića«, od 23. do 25. rujna 2002., održan je simpozij »Filozofija i tehnika«, kao giflvna tema. Odakle poticaji za tu ideju? Što se željelo postići i što se postiglo? Kako nepristrano procijeniti uspjeh toga ostvaraja? S kojim se teškoćama sretao glavni urednik Zbornika radova u svojoj dvostrukoj ulozi? Što bi trebalo poticati u narednome razdoblju?
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The paper analyses Thales’ concept of soul, primarily based on Aristotle’s main insights and by consulting relevant doxographical accounts. The study has shown that the Stagirite classified the Milesian physicist, while taking into account his alleged view that the stone has a soul in it because it moves iron, in the category of thinkers who believed that soul is the cause of motion. The author, then, concludes that the view that soul is intermingled in the whole is related to the famous phrase attributed to Thales according to which “all things are full of gods”. If we connect these formulations with statements about the lodestone and amber, then we arrive to a possible conclusion that, according to the Milesian, all things are ensouled, i.e. alive, both organic and inorganic parts of the cosmos. Finally, if these are authentic Thales’s views, then he is “the founder of (…) philosophy”, because he talks about the unity of the entire reality, and because in this way the unity of wholeness is vitalistically established.
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This paper discusses the fragment DK B6 of Parmenides’ poem. The author defends the thesis that the most coherent interpretation of DK B6 were as follows: at the beginning of the fragment the goddess offers the criterion of truthful talking and thinking, and demands from her student to follow it; then, she requires the student to traverse both ways of inquiry, the way of truth and the way of mortals. After that, she exhibits some characteristics of the opinion of the mortals, as well as their crucial mistake; at the end she says that for the mortals there is a backward way, or a way out, which would consist in their return to what was said at the beginning of the fragment, or in their return to the criterion of truthful talking and thinking. Advanced reading of this fragment is taken as the basis for a more general reinterpretation of the thoughts of the famous Greek philosopher. The paper defends the thesis that Parmenides in his poem basically talks about two, not about three ways of inquiry. The paper also defends the thesis that the backbone of exposition of the poem represents a conflict between two prima facie acceptable intuitions: intuition about the criterion of truthful talking and thinking, and intuition incurred on our sensory experience of the events in the world, which Parmenides called the opinion of the mortals. In general, the thesis is that Parmenides accepted the first intuition, but that his radical interpretation of it lead to the rejection of the second.
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The author poses a question regarding the current state of metaphysics. He perceives the sense of metaphysics in conceptualizing it as a theory of reality, which serves as a philosophical prism onto reality᾽s deep dimensions and basic functions; as well as a theory of essence (Kern) and the fundamentals (Gründe) of reality, which together allows for the emergence of its coherent understanding. Therefore, the method achieved by the subject of metaphysics defines its structure as chiefly a “general metaphysics”, which can be subdivided into a more phenomenologically oriented enquiry into the structure of being, or “ontology”, and a relatively more explanatory study of the dynamic of reality, or “aitiology”. The metaphysics itself is boundless, as it needs to constantly address new questions, dealing with what is final and finality.
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Inspired by selected passages from Wendell Berry’s story “A Place in Time,” the article discusses Étienne Gilson’s essay “The Future of Augustinian Metaphysics” with a special regard to the relation of habits to metaphysics. The basis of this relation is human being whose life, from the perspective of Augustinian metaphysics, is permanently unsettled. Man is the one mortal being whose perfection does not come with his being, but only with his own input into what it already is. Habits, then, prefect an already constituted human being in what he or she is. Man is not born, however, with habits, but acquires them through acts of the virtues or vices. The article develops the Augustinian idea according to which the moral effort of man to pursue virtues and escape vices results not so much from his natural desire of ‘beatitude’, but rather from the fact of being led to God by God.
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The article presents the existential determinants of the language of metaphysics primarily on the basis of the philosophical stances adopted by Stanisław Kamiński and Mieczysław A. Krąpiec. Realistic philosophy, which focuses principally on the problem of being, uses the language of metaphysics, which helps in understanding reality in itself. Moreover, the article analyses the structure of the language of metaphysics as well as the existential elements constituting its specificity, i.e., among other things, existential judgement and transcendentals.
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While there is an absence of treatises devoted to the question of ens ut primum cognitum, there is no shortage of brief and implicit treatments; indeed, nearly every Thomist of the past seven centuries seems to have at least something to say about the notion that being is the first of our intellectual conceptions. Most recent Thomist thinkers—including Gilson—assume this ens to be nothing other than the ens reale of things entitatively considered, operating as they do out of a framework within which realism and idealism are presumed to be exhaustive and mutually exclusive attempts to answer the question of human knowledge. It is the intent of this essay to examine how Gilson arrives at his position, which he calls “metaphysical realism,” and to point to some of the difficulties it entails.
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The article underlines the moments that define the metaphysical understanding of culture. According to this conception, culture in its most basic meaning is rationalization (intellectualization) of nature. The article is focused on the following areas: genetic-exemplarist analysis of cultural works and definition of culture from the perspective of realistic philosophy.
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This paper analyses the relationship between Plato’s late thought of being and eleatic heritage that is at the very core of Plato’s middle period idea thesis. The analysis shows that Parmenides’ poem On Nature represents the framework for problems regarding Plato’s thought. That is, that the establishing of the concept of idea, which is simply postulated in the middle period, must be realized through criticism of Parmenides’ thought of being. In a way, Plato’s ideas are multiplied Parmenides’ being, but as such they are always the truth of many. Therefore, establishing the concept of idea requires a critique of Parmenides’ thought of being, a critique that opens a horizon for a new way of thinking ideas in terms of being as being. Patricide is Plato’s decision for the impassable, a blunder that leads to the way of those who wander two-headed.
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This article considers three Presocratic conceptions of time based on: Hesiod’s consideration of time concept in Theogony, reports on Thales astronomical work and Parmenides’ theoretical discussions in the poem On Nature. With respect to Aristotle’s division of science (ἐπιστήμη) presented in Metaphysics, it is possible to interpret these conceptions as phases in historical development of thought (λογικοί) and rational assumptions (λόγοι) in the cognition of the governing principles and laws of the cosmos: from Hesiod’s mythical thought, a primitive type of an ancient wisdom that linked the time to the chaos (χάος), across Thales’ technological (τέχνη) time measuring (χρόνος) of the astronomical phenomena for practical purposes or goals, to Parmenides’ theoretical (methaphysical) deliberations that linked the time to the being, in orientation to cognition for the purpose of knowledge itself. One possible explanation for the relationship of these concepts is the idea of the loose link of changes from χάος across χρόνος to κόσμος, that is, from unarranged world, which prevents rational managing, over measuring the movements of visible bodies, to the highly theoretical definition of being.
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The research in this paper focuses on two relevant and interrelated Anaximenes’ and Diogenes’ doctrines: the monistic doctrine of air as the governing principle and their animatism. The author considers the opinion of two Pre-Socratics about the aliveness, i.e. ensoulment of everything, which could be explained by the perpetual motion of air and by its observable manifestations. The first principle, as understood by Anaximenes and Diogenes, was deemed as an eternal and therefore necessarily self-caused or self-mobile, in short the soul or life (psyche). The connection of life–breath–soul–air, to which Diogenes also added the mind, was established in the ancient understanding of the life of soul and air, however, Anaximenes and Diogenes reviewed previous standpoints and philosophically perceived the analogy of the soul and the air which a man breathes in order to live. The perception and recognition that air is a cosmic equivalent of the soul, i.e. the life of man, might, nevertheless, be an important motive for the last Milesian and, perhaps, for the last physicist to choose aer as arche of everything. Furthermore, and in accordance with the hylozoistic view, which Anaximenes and Diogenes largely shared, the stuff of cosmos had to be at the same time the stuff of life. It is also possible that the dual use of the word pneuma in the second fragment (DK13B2) led Anaximenes to the parallelism and analogy of man and the cosmos. Finally, with certain modifications, Diogenes confirmed the quintessential identity of microcosm and macrocosm, i.e. the relation between “internal” air, which is the life-giving principle of human and other living beings, their souls, and “external” divine air, which governs everything and regulates everything.
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The objective of this paper is to present a different approach to the analysis of the natural-philosophical contents and the statements that Plato used to argument the geometrical characteristics of the cosmological number, better known as Plato’s Geometrical Number. The paper discusses a part of the multidisciplinary research results showing that the statements about the cosmological number should be observed as the description of the constructible geometrical matrix elements that Plato used to unify the principles of the celestial mechanics’ principles and the basics of matter structuring in a unique way. The crucial role in conceiving not only the cosmological constant, but also the basics of the ancient educational doctrine, belonged to the establishing of geometrical-structural connections between the continuous proportion, the Pythagorean musical scale intervals and the special phenomena of light propagation (primary and secondary rainbow angles).
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U uvodnim rečenicama Volje za moć Nietzsche sebe sama označuje kao »prvog savršenog nihilista Europe, no koji je nihilizam sam već u se bi proživio do kraja – koji ga ima iza sebe, ispod sebe, izvan sebe.«
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In the poetical form Cyprian Norwid reveals his deep understanding of the fundamental issues of the European philosophical tradition. Therefore the subject of his poetry is both death, inherent in its trivial external manifestations, but also in the menace of its irreverability, and newly rising life, which the poet depicts in its natural context of an image of young mother and her baby. Figures of young, beautiful women often serve as a pretext for irony directed at deficiencies of social life, anticipating solely glitter and appearances. Feminity in its highest aspects, however, in his output combines beauty and good. Both formal inventiveness and recourse to familiar motives of the Polish country culture, always serve Norwid to present things essential for a man. Profound humanism of his output combines motives which are typical for the European tradition and universal issues. His fascination for the ephemeral, omnipresent beauty of the nature is accompanied by the perspective of infinity, open for each human being. The poet’s emotionalism, thorough and vivid, is the background for his praise of reason, which seeks for the Highest Good along Socratic lines.
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The aim of this work is to study the trends and ways of Ukrainian identity in the hope of the XXI century, socio-cultural communication, international communication in Ukraine, taking into account the context of metaphysical economy. Analysis was revealed the need for political changes and national consciousness from the standpoint of development trends of economic modernization and the need to respect the principles of democratic patriotism. It was proved that modernization is an important and promising research problem expanding the boundaries of economy hopes that covers the social context of the national idea and affects the professional review of specific economic problems of today and the socio-cultural dynamics. The results of the study can be used for finishing areas and for economic modernization, for making new changes in the entire building principles of democratic patriotism, further development of economic thought, to strengthen the role of the state and public organizations, to determine the level of civil liability of the government and opposition, improvement of social rules civilized economic activity, particularly in market relations of Ukraine with European partners.
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The article investigates the tradition of discussions focusing on growth and growing started by Aristotle and continued by Alexander of Aphrodisias, including the polemics concerning the identity of indiviual’s changing body. It is shown that the questions of individual identity discussed already by Epicharmus and Plato, are treated in Aristotle in terms of the phenomenon of growth. In the De generatione et corruptione Aristotle argues that growth, being quantitative change, differs from the coming-to-be and qualitative alteration. What retains in the changing body is its eidos, which is compared with elastic pipe (aulos) imposing form on the water flowing through it. The related arguments from Alexander of Aphrodisias’ discussions of growth and growing are under consideration. According to Alexander, eidos, as an unchangeable nature (due to the fact that it preserves its identity) may be subject of accidental changes (in this case, it varies in size). The author indicates relevant doctrinal and terminological parallels between Aristotle and Alexander.
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