Recenzia: K noetice historické vědy a teorii kulturního vývoje
The review of: HORSKÝ, Ján. TEORIE A NARACE. K noetice historické vědy a teorii kulturního vývoje. Praha: Argo, 2015, 274 s. ISBN 9788025713204.
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The review of: HORSKÝ, Ján. TEORIE A NARACE. K noetice historické vědy a teorii kulturního vývoje. Praha: Argo, 2015, 274 s. ISBN 9788025713204.
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The author discusses the views expressed by Julian Daszkowski in the article "On rhetorical and non-logical aspects of applied statistics". Without under-mining the fundamental goal of reflection for it to philosophical dilemmas of science statistics, the inconsistencies in theoretical considerations were stressed by the author of polemics. He especially emphasizes the importance of mathematics and of probability for statistical surveys.
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Starting from basic research the article describes a structure of applied statistics as parallel to the structure of Aristotle's rhetoric, embedded in his dialectics. According to the author the essential functional similarity between them lies in the acceptance of probability not only in persuading adversaries but also in statistical inference. As a result, the theoretical argument reflections on scientific activities can serve the research practice.
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Literary critics admire George Eliot’s touching portrayal of Maggie Tulliver in The Mill on the Floss. Many readers prefer to read Maggie’s character as a reworking of Eliot’s own life. In this article, I compare Maggie with another famous literary heroine, Tess Durbeyfield of Thomas Hardy’s Tess of the D’Urbervilles. Tess is a ‘low-born’ country girl whose suffering begins as soon as her family discovers that they have noble connections. Both Maggie and Tess go through hardship and humiliation due to their sense of responsibility and commitment to do the best for their families. Looking at these two characters through the lens of feminist standpoint theory, I argue that Maggie and Tess’ social locations, imposed gender-roles, and families’ expectations are among the primary causes of their tragedy. As members of the oppressed (gender) group, their epistemologies to understand the reality and to make sense of their social relationships contradict with those of the dominant group—masculine.
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The review of: Richard Wisser, O moći i spoznavanju. Prilog zadnjem utemeljenju filozofije i njezinom kompleksnom pitanju o Bogu-čovjeku-svijetu kod Nikole Kuzanskoga. Preveo i priredio Zeljko Pavić, Naklada BREZA, Zagreb 2004.
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In my paper, I examine the meaning and significance of the more widely interpreted humanist tradition for Gadamer. I apply the ’wide’ attribute because on the one hand the interpretation of the tradition itself by Gadamer raises important aspects, on the other hand I also deal with Gadamer’s interpretation of myth, in addition to “humanist leading concepts”. In my paper I deal with the following questions: the human sciences and the humanist tradition – methodological reflections; the main characteristics of the interpretation of the concept of “formation” (Bildung) by Gadamer; common sense, taste and judgment as “humanist leading concepts”; the historical aspects of the meaning of myth; myth and logos; myth and reason; myth and science.
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There is any number of ways to approach and analyse the challenges of the current pandemic. One we find both interesting and important is to examine the responses of intellectuals and its impact on their views about the future of the world. More precisely, given the importance of mass media and the internet, we think it urgent to look at the explanations of Covid-19’s origin and spread currently being promoted in the virtual world. In this paper, we consider the views of two authors and popular internet lecturers and public speakers: Imran Hosein and Aleksandr Dugin. There are several reasons for our choice.
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Cyzman examines the network of relations created by the mirabelle as a thing (a tree inMuranów) and the mirabelle as a literary construct in Cezary Harasimowicz’s children’s book Mirabelle. Both are approached from the perspective of the turn towards things and, drawing on Bruno Latour, as non-human actors in the network of reality. By acting with human actors, the thing plays an active role in the historical persistence, social identity and integration of interpretive communities. Cyzman discusses the possibility,key to posthumanist anthropology, of an extra-discursive grasp of things in opposition to poststructuralist approaches that have textualised things, projecting their receptionin a symbolic mode mediated by a human actor. She also indicates the possibility of a relational approach to literary objects, the meaning of which emerges within the perpetually mobile network of reality, within various dimensions relating to society, the media, culture and text.
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Phenomenological critique attempts to retrieve the lived experience of a human community alienated from its truthful condition and immersed in historical crises brought by processes of objectification and estrangement. This introductory article challenges two methodological assumptions that are largely shared in North American Critical Phenomenology: the definition of phenomenology as a first person approach of experience and the rejection of transcendental eidetics. While reflecting on the importance of otherness and community for phenomenology’s critical orientation, we reconsider the importance of eidetics from the standpoint of Husserl’s genetic phenomenology, highlighting its historical and contingent character. Contrary to the received view of Husserl’s classical phenomenology as an idealistic and rigid undertaking, we show that his genetic phenomenology is interested in the material formation of meaning (Sinnbildung), offering resources for a phenomenological approach to a materialist social theory.
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Body Intelligence is the body’s capacity to vary, understood as fluctuating field whose primordial sense is proprioception, inherited form 4 billion years of bacterial sex and simbiogenesis. Ontohacking/metaformance techniques to unfold BI are proposed in face of a millennia old tendency to reduce sensorimotor plasticity, linked to systems of domination and exponentially expanding in current hypercolonial, transhumanist dystopias of control and AI.
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Technology is part of the activities we do in our daily lives. It is both the method by which we have come to be able to organize our lives and society and an experience in itself through the worlds and opportunities it opens up for us. Because technology has come to develop so much and be so complex, we can no longer see technology as a tool. It can mimic the human process of learning, thinking and even creation, which requires the technology to be redefined. To bring a new definition of technology, we start from the idea that man has built technology according to his resemblance so that it can do human work. For technology to cross the tool threshold, it needed to mimic human intelligence - which it did, and because of this we define technology by looking at its capacity of being episteme, techne and praxis.
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The 15th European Society of Criminology (ESC) conference, “Criminology as unitas multiplex: Theoretical, epistemological and methodological developments”, was held in Porto (Portugal), on September 02 – 05, 2015. The conference was attended by more than 1200 participants – scientists, researchers, practitioners, students and other guests. Participants had an opportunity to hear and discuss more than 900 presentations within about 300 sessions.
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The author emphasises the importance of Fichte’s ideas from the Wissenschaftslehre for the contemporary philosophy of mind and the problem of consciousness and self-consciousness. Inspired by Henrich’s work on Fichte’s original insight and by subsequent Frank’s widening of the problem in connection with contemporary analytic theories, I point out some rudimentary intersection of ideas and problems. These problems include, but are not limited to: (1) the difference between I-subject (conceptualised as the always-subject of consciousness) and I-object (that same I-subject taken as an object for itself); (2) the problem of the relation of the I (self-consciousness) and consciousness – how exactly is the I ‘in’ consciousness? This issue is best expressed in the egological and nonegological theories of consciousness. This point will be expanded into (3) differentiation of self-consciousness as sui generis mode of consciousness and consciousness proper, or intentional consciousness that has a (proper) object. The former cannot be explained by the latter on the basis of its immediacy, directedness, and pre-reflectivity – consciousness can’t “have” itself as an object for itself and yet, always be able to recognize itself in its object. The egology of Wissenschaftslehre sees the I as, at the same time, pure, transcendental, and logical, and yet as concrete and individual. This enables self-consciousness to no longer be explained by reflection and object consciousness, but at the same time opens the problem of the nature of that self-relation of consciousness and the original duplicity contained in it. It shall be demonstrated that (self-)consciousness is the condition of possibility of (self-)reflection and not the other way around. I will also argue for the role of immediate and pre-reflective self-awareness in the agency of the subject and as his basis of action in the world – an activity which doesn’t have an immediate relation to the I, or the self (in such a way that the I is aware that ‘it’ did that), should be regarded as a nonconscious activity, not different from sleepwalking. Yet, the Kantian problem of the relation between the pure I and the psychological I (or self) will be left unanswered. The proposed solution will be that the I in itself is self-conscious, but is not conscious – meaning that it ‘is’, yet any explicit consciousness of it renders it as an object. In other words: we can be conscious of an object and at the same time self-conscious (not as a consciousness of self, but as ‘auto-consciousness’). The benefit of this solution is that it still leaves open the possibility to be conscious of oneself as an object and remain self-conscious at the same time. But, the proposed solution is faulty in its own way, because it doesn’t account for the original “duplicity” in self-consciousness, i.e. that the I is and at the same time is for itself. Nevertheless, insights Fichte has made are invaluable for the conceptualization of consciousness and self-consciousness in contemporary theories and should be analyzed, if for nothing else, then to better formulate and explicate those notions.
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The first section of this paper shows how the Qur'an relates to critical thinking and the encouragement of higher cognitive processes in man, including both the ethical and educational aspects. A variety of Qur’anic concepts that indicate higher intellectual processes and critical thinking are analyzed. The Sunni perspective, which encourages the development of critical reasoning and understanding, is also emphasized. The paper also reviews medieval Islamic scholarship, which, following the Qur'anic and Sunni idea of promoting critical thinking, advocated the spread of scientific reasoning by elaborating theoretical and practical concepts of teaching that would promote higher cognitive levels in students, taking care of ethical, moral and emotional aspects of education. These ideas and concepts, that are still relevant and applicable in the new educational context, need further operationalization and elaboration, which is pointed out in the paper.
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Muslim understanding of modern science is predominantly marked by its instrumentalist conception according to which modern science is metaphysically and ethically neutral. Such understanding of modern science overlooks its basic epistemistic and methodic event which lies in abstract mathematical, leveling, reductionistic plan, set up before any research, that determines the way in which beings or happenings are being thrown to the very research. In such a predominantly Muslim understanding Naquib al-Atttas stands out with his own critical position. He belongs to the circle of contemporary Muslim thinkers who have devoted significant attention to the consideration and revival of Islamic philosophy, knowledge and education in which horizons one should seek answers to the challenges of modern technological scientific western culture.
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We are discussing important problems prior to philosophy of logic that Non-classical logic has raised. The main one is the proliferation and, respectively, the question of monism and pluralism in logic. Another challenge to philosophy, related to the imposition of non-classical logic, is the appearance and application of the term “philosophical logic”. For me, two questions related in fundamental ways. Because I believe that one of the answers to the question, “What, actually, is “philosophical logic’?” is that part of its task is to philosophically discuss precisely the problems that the emergence and validation of non-classical logic pose for philosophy. And this is a concrete example of how to understand the tasks of the still unclear concept of "philosophical logic". So I will first focus on this notion.As for the reasons for the term – “scientific and theoretical”, and “social and practical”, I will mainly focus on the first, but in the end I will also touch on the second.
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This article aims to present the application of neo-Meinongianism to Benacerraf's dilemma. This dilemma embodies the problems of the ontology of mathematical objects. The two schools of thought in philosophy of mathematics – realism and anti-realism, are the two sides of the dilemma. The dilemma poses a challenge to the ontology of mathematical objects: in order to be adequate, it must not make the semantic and epistemological problems related to it unsolvable. This further complicates the ontology of mathematical objects. In a sense, we can assume that neo-Meinongianism, as a non-traditional approach, can offer a satisfactory solution to the dilemma, for, on the one hand, it preserves the standard referential semantics and, on the other, it makes a modification in the epistemology of mathematical objects.
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In this study, the main topics and common features of universal hero stories will be discussed. Then it has been discussed the universal hero stories that emerged at different times and places and the reasons for the surprising similarities between these stories. Then, the cuneiform text, which represents one of the oldest examples of universal hero stories and tells the story of the birth of the Akkadian king Sargon, known as the “legend of the birth of Sargon”, has been studied. In this text, it will be revealed to what extent the information given about his life is similar to the universal hero stories; how, when and why this story was written. Based on the other written texts of Sargon, it has been tried to reveal whether the information given among these texts is compatible or not. Finally, the question of the “legend of the birth of Sargon” affects the similar heroic stories that emerged in the later periods, whether the text is the oldest archetype of these heroic stories, and whether Sargon’s text was taken from an older story.
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The article studies the main problematic aspects of the preschool teachers and parents’ psychological readiness to inclusive education of preschool children. It is known that inclusive education creates new demands to all participants of the educational and training process in pre-school educational establishments, including parents. Preschool educators are characterized by an inadequate formation level of such readiness components for inclusion as: cognitive and emotional. It should also be noted that attitudes towards children with special educational needs are also linked to stereotypes that have already emerged, especially in relation to those children who have a more difficult form of inclusion. The problem is that the implementation of inclusive education shows a difference in understanding and expectation of the tasks facing both parents and teachers.
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In recent decades, intercultural competence has become increasingly appreciated by students doing international mobility internships, being seen as a response to the challenges they may encounter during such an internship.The study aims to identify learners' perceptions of intercultural competence, as well as their possible training needs in this competence, before their participation in an international mobility internship, through the Erasmus Plus program.The study data were collected by applying a questionnaire, which was administered before the students' participation in the mobility internship. The study involved 130 students, 62 male and 68 female, aged between 19 and 50 years.The data analysis indicates that students perceive intercultural competence as important for completing an internship in international academic mobility. This competence, they believe, would help them to know and understand better, but also to respect the norms, traditions and customs of the host culture. At the same time, this competence would help students in both professional and personal development. The results can be used to create a training program for students who will participate in mobility internships.
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