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Instead of a short abstract, please refer to the PDF-files of the introduction to the book, its table of content and the sample-PDF which, each of them, you can download for free from here. We hope you'll get through this files a more comprehensive impression about the book than would be provided by just a few lines of an abstract / summary.
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In his latest book Pivčević argues that the scope and limits of rational explanation are set by a number of fundamental categories and principles which are all mutually complementary and interdependent. This lattice of basic categories and principles not only helps make sense of what we experience but conveys how the world is actually made up. In developing this thesis Pivčević is at the same time outlining some of the key features that mark out specifically philosophical explanation as opposed to other types of explanation such as those commonly found in the natural sciences and in naturalistic theology. Reasons for belief can be all sorts, but when do such reasons amount to a rational explanation? The thesis advanced in this book is that the scope and the limits of rational explanation are fixed by a number of fundamental ideas and principles which are all mutually complementary and interdependent, and provide an insight into how the world is actually made up. It is a logical requirement of rational explanation that such ideas, and the principles that go with them, should form a self-supporting analytical system. One such idea and a vital component of the system is the idea of self. This runs counter to what might be described as a ‘naturalistic’ approach to explanation. A naturalistic explanation, essentially, is based on the assumption that the world is fashioned by factors that exist independently of the conditions under which they may feature as objects of belief, rational or otherwise. The ideas in terms of which we make sense of what we experience are treated, accordingly, as ‘emergent’ phenomena and products of human evolution. This feature of naturalistic explanations does not necessarily detract from their capacity to serve as useful prognostic tools. Nevertheless such pragmatic utility as they may have cannot hide their philosophical limitations.
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Alice returns from Wonderland discusses scientific explanation and its importance for scientific knowledge. The classical ideal of coherence and completeness of physics was shaken in the early 20th century with the appearance of quantum mechanics, and this opened the floodgates of skepticism about the explanatory potential of science. Through extensive examination of principle and constructive approaches to methodology and explanation in quantum theory, Domazet discusses realist and antirealist approaches to scientific enterprise as a whole. The need for modification of the everyday conceptual framework through modification of some foundational units of the realist material ontology arises. The book argues for the reintroduction of the metaphysical component of science; to base explanations of empirical phenomena on ontological commitments. Despite the unfamiliar phenomena like quantum teleportation, imaginary Alice finds a way to hold on to familiar macroscopic objects, as one of many instances of durable generalized objects subjected not only to spatio-temporal constrictions but also to ontologically primitive fundamental laws of temporal evolution.
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Instead of a short abstract, please refer to the PDF-files of the introduction to the book, its table of content and the sample-PDF. We hope you will get through these files a more comprehensive impression about the book than would be provided by just a few lines of an abstract/summary.
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U organizaciji Katedre za filozofiju i sociologiju Filozofskog fakulteta Univerziteta u Zenici i Centra za društvena i interreligijska istraživanja Univerziteta u Zenici, u Zenici je 22. decembra 2016. godine održan okrugli sto pod nazivom Aristotelovanje u povodu 2400 godina od rođenja starogrčkog filozofa Aristotela. Direktan povod za ovaj skup je proglašenje 2016. godinom Aristotela od strane UNESCO-a. O Stagiraninu su tako govorili poznavaoci njegove filozofije iz Bosne i Hercegovine i to: prof. dr. sc. Željko Škuljević (Filozofski fakultet Univerziteta u Zenici), prof. dr. sc. Miodrag Živanović (Filozofski fakultet Univerziteta u Banjoj Luci), prof. dr. sc. Damir Marić (Filozofski fakultet Univerziteta u Sarajevu), prof. dr. sc. SpahijaKozlić (Pravni fakultet Univerziteta u Zenici), doc. dr. sc. Bernard Harbaš (Ekonomski fakultet Univerziteta u Zenici), prof. dr. sc. Nebojša Vasić (Filozofski fakultet Univerziteta u Zenici) i zenički književnik Aras Borić. Kako svjedoči Diogen Laertije, Aristotel (stgr. Ἀριστοτέλης, Aristotelēs; Stagira u Trakiji, 384. p. n. e. – Halkida, 322. p. n. e.) je rođen od oca Nikomaha i majke Faestide. Još dok je Platon bio živ, Aristotel je napustio učiteljevu Akademiju. Kasnije, kada se vratio, vidio je da je ona u rukama drugog učitelja pa je osnovao vlastitu školu u Likeju (Liceju), na jednom šetalištu gdje je običavao šetati s učenicima i tako im nekada držati predavanja i rasprave, odakle je ona dobila naziv Peripatetička škola (stgr. περιπατητικός, peripatetikos), dok je njegova filozofija prozvana peripatetičkom. Neki ipak smatraju da je naziv potekao od šetnji s Aleksandrom Makedonskim s kojim je razgovarao o filozofiji i drugim temama. Boravio je u Makedoniji na poziv Filipa Makedonskog kako bi poučavao njegovog petnaestogodišnjeg sina Aleksandra, a potom je stigao u Atinu i upravljao svojom školom nekih trinaest godina. U Aleksandru Makedonskom Aristotel je imao dostojnijeg učenika i vaspitanika nego što je Platonov Dionizije. Nakon toga se povukao u Halkidu i tamo umro od bolesti u dobi od šezdeset i tri godine. Prema pisanju Diogena Laertija za svog života je napisao ukupno 445.270 redova teksta.
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Knjiga Filozofija prava rezultat je, s jedne strane, mog višegodišnjeg filozofskog istraživanja i promišljanja fenomenâ koje pokriva ova disciplina praktičke filozofije, te, s druge, predavanja istoimenog predmeta i interaktivnog rada sa studentima završnih godina dodiplomskog studija Pravnog fakulteta Univerziteta u Zenici. Naravno, upućena je najviše njima – studentima Pravnog fakulteta Univerziteta u Zenici, kao i svim drugim studentima koji slušaju ovaj ili sličan predmet na pravnim fakultetima u Bosni i Hercegovini i široj regiji, te onim čitaocima koje zanima filozofska refleksija prava. U svakom slučaju, tokom pisanja ove knjige nastojao sam stil i metodologiju izlaganja tako prilagoditi kako bi ona uistinu bila udžbenik iz filozofije prava koji će pomoći studentima u savladavanju gradiva predviđenog nastavnim planom i programom. Takva orijentacija, bez obzira na brojne teškoće, podrazumijevala je zauzimanje jedne, uvjetno govoreći, nezavisne pozicije spram vlastitih vrijednosnih i svakih drugih stavova u i oko filozofije, posebice filozofije i aksiologije prava.
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The subject of analyses undertaken in the book are concepts of the post-Kantian philosophers who, in their inquiries, referred to psychology, namely: Jakob Friedrich Fries, Friedrich Eduard Beneke, Johann Friedrich Herbart, Jürgen Bona Meyer, and Leonard Nelson. What is revealed in the course of the author’s investigations is the following. First of all, attempts to establish relationship between psychology and philosophy are not identicalwith the subsequent endeavours to found philosophy on a bedrock of psychology. Such an understanding of relations between the two has come to be known as psychologism, and does not refer to the concepts in question. Second of all, one cannot propose a single model of understanding the relation occurring between philosophy and psychology. As a source of the problem here one can indicate the interpretation of Kant’s thought put forward by Fries. The latter – to a lesser or greater degree – is referred to by the remaining thinkers. Thirdly, the author’s analyses demonstrate such a plethora of standpoints regarding the titular issue that the only common denominator may be broadly understood psychology.
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This book consists of eight chapters, which encompass various themes, such as the nature of philosophical thinking, methodology of social sciences, problems in political philosophy, character of the human nature and rationality, problems of philosophy of mind and question of rule-following in philosophy of language, all conjoined by Wittgenstein’s late philosophy.
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Hatha-yoga in Western culture is often perceived as the practice of physical exercises (practice of the asana position), usually done to improve one’s health and emotional state. Even if that is the case, it is still based on the rule of “the silencing of the modifications of the mind.” It is about a containment of mind dispersion in terms of non-important, minute, everyday issues, which are not important for the basis of our existence, balance and inner harmony, the unity of body and mind. Even if we train only for our health and for improvement of our physical fitness, then the end result, in the case of many physical and sports activities, is stopping mind movement. The full concentration on one action, on one point in space, might not have any metaphysical meaning for us, but it still remains full concentration. This can be achieved by patiently practicing hatha-yoga.
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The volume brings together 32 writings about books that shaped me, opened my horizon and enriched me spiritually.I tried to structure my texts according to some topics. The chapter entitled "Recent Histories" brings together presentations of books of history, Romanian philosophy, philosophy of culture, interwar history, Holocaust - topics I have dealt with mainly in recent years. "Beyond India" brings together severeal writings about the many books dedicated to India - its history, philosophy, religion and culture - or Orientalism, in general, which I have read since 2007, after meeting India, and more recently, after Cluj Center for Indian Studies was opened at Babes Bolyai University in Cluj Napoca. In the last part, "Parallel Stories" there are some writings about books that helped me to understand some certain aspects of the topics I approached as a researcher, but also some stories about distant and extraordinary worlds.
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The authors discuss truth and falsehood in science and the arts. They view truth as an irreducible point of reference, both in striving for elementary knowledge about the world and in seeking methods and artistic means of achieving this goal.The multilevel and multiple-aspect research presented here, conducted on material from different periods and different cultures, shows very clearly that truth and falsehood lie at the foundation of all human motivation, choices, decisions, and behaviors. At the same time, however, it reveals that every bid to extrapolate the results of detailed studies into generalizations aimed at universalization – by the very fact of their discursivation – either subjects the discussion to the rules of formal logic or situates it outside the realm of truth and falsehood.
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The Atheistic Apology of Religion in Contemporary Polish Philosophy The author describes the view, particular to Polish philosophical thought in the 20th century, known as atheistic apology of religion. He presents its historical background, embodied in B. Constant and A. Schopenhauer’s views and discusses terms and ideas necessary to understand the main theses advanced in the book. He presents the profiles and views of five 20th-century Polish philosophers: H. Elzenberg, S. Lem, M. Przełęcki, L. Kołakowski and B. Wolniewicz. He also attempts to synthesize their views, which show the essence of the atheistic apology of religion.
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What seems to be happening throughout the last decade is the gradual invalidation and dissolution of what we used to call ‘Truth’, and hence the disruption and gradual dissolution of what Foucault had called the existing hierarchical “Regime of Truth”. What remains is not what Marx had hoped to be a more egalitarian regime in which “the educator{s themselves are also] educated”, but rather a ‘Humpty Dumpty Regime’, where ‘Truth’ is whatever the Humpty-Dumpty in power wants it to be. This book argues that this is an unmediated outcome of the profound social, cultural and economic crisis of neoliberal capitalism, and its political corollary, the meteoric rise of populism and authoritarianism, not only in the so-called ‘developing’ countries, but throughout the entire globe.
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The publication is a post-conference proceeding marking the 100 years since Karel Čapek's first issuance of the science fiction play R. U. R. and the invention of the term robot by his brother Josef. The individual contributions within the proceeding are the result of an individual research of the conference participants. The published texts analyze the connotations of the term “robot” and reflect the social context of robotics, technology, and artificial intelligence. The reflection of the influence of visions from the work of Karel Čapek is also discussed. The papers possess a diverse character, the proceeding contains a philosophical essay, historical probes, philosophical analyzes and pedagogical applications of Čapek’s work and legacy.
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Rozprawa prezentuje filozofię Edmunda Husserla w świetle trzech tez, które zostały tak wyrażone, aby zaakcentować centralne miejsce problematyki anonimowości w fenomenologii transcendentalnej. Pierwszą tezę można sformułować następująco: człowiek jest Ja transcendentalnym, ale w naturalnym nastawieniu transcendentalny charakter subiektywności pozostaje anonimowy, to znaczy niepoddany refleksji, zakryty. Druga teza wyraża myśl, że anonimowość tę można przezwyciężyć, przeprowadzając redukcję fenomenologiczną. Trzecia teza głosi, że odsłonięta dzięki redukcji fenomenologicznej świadomość transcendentalna nie jest czymś ostatecznym, lecz sama konstytuuje się w absolutnej subiektywności, a absolutna subiektywność nie poddaje się refleksji i pozostaje również anonimowa, przy czym anonimowość absolutnej subiektywności nigdy nie może być przezwyciężona. Zaprezentowanie fenomenologii z punktu widzenia problematyki anonimowości daje rezultaty w postaci następujących rozstrzygnięć. Po pierwsze, kryzys jest rozumiany jako trwanie życia transcendentalnego w anonimowości. Po drugie, redukcja fenomenologiczna oznacza odsłonięcie tezy naturalnego nastawienia jako przeżycia konstytuującego byt świata. Po trzecie, świadomość refleksyjnie zobiektywizowana nie jest absolutną subiektywnością, jako że absolutna subiektywność stanowi świadomość anonimowo funkcjonującą. Po czwarte, anonimowość absolutnej subiektywności nie pozostaje w sprzeczności z fenomenologiczną zasadą wszelkich zasad, ponieważ apodyktyczna oczywistość „Ja jestem” okazuje się anonimową oczywistością. Rozprawa stanowi pierwszą w literaturze przedmiotu monografię poświęconą problematyce anonimowości w Husserlowskiej filozofii i jest adresowana nie tylko do filozofów specjalizujących się w zakresie fenomenologii, lecz także do tych czytelników, którym nie jest obca problematyka granic poznania, wewnętrznej struktury podmiotowości, źródeł kryzysu europejskiego człowieczeństwa i możliwości jego przezwyciężenia.
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The publication of scientific and essay character records a conversation between two university lecturers: a historian and a theologian. An inspiring, intimate, and deeply humanistic book, in which the reader will find not only biographical facts and existential reflections on human fate, but also original presentations of intertwined stories of man, civilization and religion. The authors ask questions and try to answer them together, encouraging the reader to do the same.
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The book is dedicated to the Dionysian sides of Friedrich Nietzsche’s philosophy,at the same time attempting to examine his work through the prismof an explication grounded in the myth. Dionysus appears here both as a signof the past, through which by deciphering the universal character of mythicalsymbols one should seek ancient wisdom about the human nature, as well asa sign of the future, about to manifest itself in the figure of the Übermensch. InNietzsche’s work, this deity is sometimes perverse, wears masks, and tempts;his myth is also coupled with the deepest worries and desires of man, designatingthe horizon of his existence and eternal yearnings. The dualistic natureof the deity — reflecting life’s dynamic character — appears in the writingsof Zarathustra’s author in a perpetual game of covering and uncovering sensesand meanings, which establish its special place in the explication of his ideas.Following the myth’s paths within Nietzsche’s philosophy necessarily leads toprogressing in two parallel areas, which nominate the framework of his Dionysianhermeneutics. Its external dimension is based on accepting Dionysityas a rule organizing the explication of Nietzsche’s work; his ideas — in bothearly and final writings - concentrate around it, despite its accompanying contradictionsand ruptures. However, hermeneutics of the myth also reveals aninternal dimension within the layer of Dionysian symbolism; for Nietzsche, itbecomes the source of inspiration and intuition, which cannot be expressedin the traditional language of philosophy, ultimately fulfilled in the fusion ofGreeks’ tragic worldview and modernity. The main intention of the book is anattempt to approach Nietzsche’s Dionysian philosophy at the intersection ofboth hermeneutical dimensions in order to highlight its dynamic and prospectivecharacter.
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The first Polish translation of Edgar Allan Poe’s "Eureka. A Prose Poem" – a cosmological treatise combining references to astronomy, physics and mathematics with concepts coined by the author by means of intuition, metaphysically-inclined deliberations and a literary discourse serving an aesthetic function. The Polish text is equipped with critical apparatus and accompanied by an informative translator’s introduction and chapters by the editors, introducing the readers to the history of "Eureka’s" creation process and its literary, literary studies and translative reception in Poland.
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This publication is the first Polish-language presentation of the history of philosophical education in ancient India. The titular issue deserves special attention, as it goes back to the well-documented sources of this phenomenon and the beginnings of Hindu philosophical thought, revealing the roots of yoga, which today enjoy such popularity. Although the book is scientific in its nature, it is addressed to a broad audience interested in Indian culture. It shows how the phenomenon of philosophical education came into being and became deeply rooted in the original initiation structures. It discusses issues related to: (1) the proper goal of education, focusing on the issues of human suffering, liberation from it, obstacles that stand in the way of achieving this goal, and finally, human cognitive potential; (2) selection of the subjects for education, including the issues of mythical origins, the issues of cognition, atman and brahman, states of consciousness and the issue of identity or the law of karma; (3) methods of educational work, taking into account the issues of initiation and the issue of direct experience of a mystical nature, the role of words in the teaching process or the beginnings of the yoga tradition. What emerges from the narrative is the rich world of philosophical explorations, full of enthusiasm and affirmation of life and faith in the possibility of achieving unconditional happiness - a world that respects tradition and boldly seeks new ways to fulfill its potential in the best possible way.
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