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The problem investigated in this paper is that of the value of art in terms of its autonomy.The value of art does not reside in the imitation of life nor does it consist in its representationalfunction. This idea is as old as Plato. Art’s autonomy wherein we locate itsvalue, is actually the autonomy of the artist. The artist is not merely free to choose hissubject matter, he is also free to bring about the contrasts and the syntheses among thediverse constituents of the work in a particular medium. Artist’s function in this regard isone of problem-solving. To the aesthetic mind problem solving suggests finding for theline, arrangement of mass, colour, shape, etc., a support which passes through them andgoes beyond itself to the less definable. If this autonomy of the artist is compromised, artbecomes causally determined and is made to serve some ideological agenda.There are, indeed, great works of art which have inspired the human mind and enabledit to withstand unabashed inhumanity; in which man has taken refuge in sufferingand death. It may promote inter-cultural understanding. Yet, the value of art is not to bejudged by ends extraneous to it. It is not given antecedently nor is it an establishedproperty of things. The value of art is intrinsic to it unfolding the inexhaustibility of theaesthetic spirit.
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Examining the images of war displayed on front pages of the New York Times, DavidShields makes the case that they ultimately glamorize military conflict. He anchorshis case with an excerpt on the delight of the sublime from Edmund Burke’s aesthetictheory in A Philosophical Enquiry. By contrast, this essay considers violence and warfareusing not the Burkean sublime, but instead the beautiful in Burke’s aesthetics, andargues that forming identities on the beautiful in the Burkean sense can ultimately shutdown dialogue and feed the lust for violence and revenge.
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Michael H. Mitias argues that friendship is a central moral value constituting an integral part of the good life and therefore deserving a prominent place in ethical theory. He consequently calls upon ethicists to make immediate and decisive adjustments toward accommodating what he regards as a neglected organic relationship between friendship and morality. This is not a fanciful amendment to our standard conception of morality but a radical proposal grounded in a unifying vision to recapture the right way of doing ethics. While the assessment is compelling, and the plea well-placed, neither has been fully understood in the scholarly reception of Mitias. This paper clarifies both. What sets it apart from other reactions to Mitias is a holistic approach drawing on literary considerations as well as philosophical ones. The combined aim is to demonstrate that Mitias is not seeking simply to restore friendship to its rightful place in normative ethical theory, which is indeed the full extent of his formal mission, but that he is seeking to do so specifically within virtue ethics. This interpretation rests on a broad engagement with Mitias’s publications beyond the recent treatise often taken understandably yet erroneously to be his only work on the subject.
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This essay engages the question whether it makes sense to talk about friendship between human beings and robots. Encountering the question of human and robot friendship, many might initially dismiss the possibility of such relationships out of hand. But such dismissals, it seems, based solely on the basis of species membership, are nothing more than unjustifiable speciesism. Mitias’s analysis of friendship is helpful, but makes the conditions for friendship demanding. Nevertheless, his framework implies that human and robot friendships are possible.
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This article engages Friendship: A Central Moral Value by Michael H. Mitias. It questions Mitias’ distinction between friendship as a moral and theoretical concern as opposed to a practical one. It distinguishes the narrow from the wide meanings of philiain Aristotle’s approach. It looks at the resonances of classical approaches in later theories of friendship, while also attending to the innovations of later thinkers. It suggests that the moral paradigms Mitias delineates might not be as hegemonic nor as hermetically sealed as he suggests. Mitias’ contribution is better understood as an addition to moral philosophy than to friendship studies.
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This paper on friendship starts with noticing the cultural specificities of the words,“friend” and “friendship”: how they possess rich nuances and meanings in some cultures not available in others. It has then delved into Aristotle’s treatment of friendship in his three ethical treatises with special reference to the relationship between friendship and morality and that between friendship and self-knowledge. Some comments are made on whether friendship is possible between persons of unequal virtues and whether they are capable of attaining self-knowledge. This paper also discusses certain challenges to Aristotle’s claims that friendship is an unalloyed good. The point of these challenges is that friendship can also be a great bad. The paper concludes with the observation how rare has friendship become in the modern world resulting in loneliness, depression and alienation.
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This paper is about: a) the model of friendship bonds Plato presents to us through his character, Socrates; b) the kinds of friendship bonds Plato tried to create with his students and wanted his students to create when they returned home; c) the friendship bonds lovers of Plato’s dialogues have created with each other for 2400 years; and d)the bonds that those who want to imitate Socrates should create with all of their fellow citizens. Such bonds are critical for sustaining non-authoritarian societies. Since 2016,Westerners have become more aware of the need of intellectuals to develop these bonds.
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The author investigates possible variants of the correlation between violence and nonviolence in politics. He bases on the scrupulous perusal of primary sources, and aspires to place accents on the concept of a humanistic policy. He asserts that the decision of modern global international and internal problems can be reached only on the basis on a humanistic policy of non-violence: nonresistance to the evil by violence that does not except, but sometimes need resistance to the evil by force. Principles of humanistic policy were opened in “axial time” by world religions and philosophy, advanced by Immanuel Kant, Fyodor Dostoevsky, Mahatma Gandhi, Martin Luther King, etc.
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This paper argues that values if they are sheering through collective discussion and communicative-pragmatic justification have been proved to be a capital of society which forms the foundation and horizon for its sustainable development. The concept of personal axiological competence as an ability to produce and interiorize share values on the basis of their critical reflection, critical selection and integration has been developed by taking into account the specifics of the world of values in the context of globalization. A role of higher education and dialogic education in its formation has been characterized.
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Norms and values set in professional ethics are viewed here as fundamentals of professional activity. Professional culture is a culture of thinking, acting and communicating. It arises from a specific professional work, its subject, methodology, and stylistic originality that allow to build ideal models of professional acting. Professional ethics lies at the intersection of the individual personal sphere, socially important results of professional activity and human values.
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The process of constructing a social reality where “difference” becomes a social asset rather than a monster that threatens peace and progress must commence with a phenomenological understanding of social interactions within and among human societies.In my opinion, Hegel, more than any other thinker, has constructed a phenomenological framework that adequately captures and represents the nature of group interactions within human societies. This paper explores the Hegelian phenomenon of social identity, and, especially, characterizes the interactions between and among various social identities. It is a modest effort to contribute theoretically to the available discourse on the management of “difference” in multi-ethnic societies.
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Since the 20th century the quantum physics has shown various phenomena, judged as “seldom and not easily understandable” by the theories of classic physics. From the beginning of the “Kopenhagener Deutung,” Einstein claimed against Heisenberg, Bohr, etc. that the particle physics lacks “physical reality.” A number of physicists have tried to clarify the labyrinth of particle as a minimal substance in the phenomena of the micro-world. The entanglement of the “double particle” emitted from a π-meson in its teleportation is one of those phenomena. However, a successful new thesis has also become a target for the antithesis by deputies. Even if the “uncertainty” of an emitted light quantum that is received by the detector “either as a particle or as wave” has been reduced in our time by using probability calculations and new experimental physical facilities, the principal character of particles based on the “uncertainty relation” has not been changed. Although Heisenberg’s formula of the uncertainty relation could be “renewed”by completing certain operational components substituted by some physicists, the fundamental reality of phenomena of particle physics remain: The “physical reality” manifested by Einstein based on his glorious success of the Special and General Theory ofRelativity cannot be valid in the micro-world phenomena. Pietschmann, a well-known theoretical physicist in Vienna, and Hashi, a philosopher teaching and researching interdisciplinary philosophy in Vienna, highlight the essential problems of particle physics and clarify them in regards to ontological and epistemological aspects. The dialogue has its origin in the hypothesis that the particle physics needs a logical interpretation with completely new ontological principles. In addition, the fundamental ontology of Mahayana Buddhist philosophy (without mystics) and its further development to rational philosophy of East Asia has various indications and contributions for an ontological epistemology of particle physics.
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Whereas economic grievance and the political opportunity structure could be the basis for understanding Ukrainian youth political participation and institutional trust, to date, no one has systematically applied the necessary contextual information to survey data to make this claim. To study these topics with survey data, we would need to match this context to the specific fieldwork periods in which the survey data was collected. In this article, I match the economic and political situations of young adults in Ukraine with the fieldwork periods of the European Social Survey (ESS) from 2004 to 2012. This facilitates the use of ESS to test theories of grievance and political opportunity structure. I found that periods of economic grievance do not neatly align with trends in participation and trust. The possibility is open for the continual low participation and trust to be associated with the political opportunity structure provided predominantly by political parties during mass uprisings.
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The text is supposed to be a critical response to Łukasz Hardt’s paper on ceteris normalibus laws. Author especially criticises three main Hardt’s theses: 1. Economic laws do not describe regularities, but refer to capacities and powers; 2. Economic laws are only true in theoretical models; 3. Economic laws are valid ceteris normalibus, rather than ceteris paribus. Based on several examples of theoretical models in economics Author argues that: 1. We cannot abandon the requirement of regularities being the necessary component of any scientifc law, economics including. The concept of capacities, even if helpful in reasoning on causes and outcomes, is methodologically redundant; 2. Economic laws cannot be true only in theoretical models. They must be (at least within the range assumed by the researcher) true in the domain represented by the particular model. Otherwise, the notion of “laws true only in a model” refers to the inherent tautologies, which truth value are checked exclusively by assumptions and adopted inference rules; 3. The term ceteris normalibus in Hardt’s account is redundant because it simply represents a more general set of assumptions, including ceteris paribus, ceteris rectis, ceteris absentibus, ceteris constantibus. As long as the “normal” circumstances are defned in a model, the clause does not improve our understanding of models.
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The monopolization of our techno-scientific culture by digital information technology, the Technopoly has unintentionally resulted in the extinction of knowledge or postknowledge, by reducing knowledge to systems of symbols—formalized algorithmichierarchies of symbol-systems without external reference; a totalistic virtuality, or realvirtuality. The extinction of knowledge or post-knowledge has resulted in two mutuallyreinforcing situations. One situation is the rise of a new elite of technology experts. Theother situation is the dummification of people. These two mutually reinforcing situationsfurther result in an illegitimate role reversal between people and their machines. Themachines become treated as smart; people become treated as dummies. The role reversalof machines and people reinforces the monopoly of digital technology over everything.The monopoly of digital techno-scientific culture, the Technopoly, becomes acceptedwithout question and without criticism. However, there is a way to retrieve knowledge,and that way is through restoring the (Ionian) tradition of critical discussion within allour institutions. Critical discussion can be restored by increasing democratic participation in our techno-scientific culture, which amounts to implementing a Socratic socialarchitecture.
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In this essay I expose two historical examples of the ambivalence of the place ofphilosophical knowledge in society. The symptomatic starting point is Aristotle’s characterization of the philosopher. Then, through the specification of Descartes’s views onphilosophy, culture, the human and the artificial, I will show that there exists certaintension between the development of philosophy as a free knowledge available to everyone and philosophy as a specialized knowledge only suitable for initiates. Nowadays,when philosophy is in a critical situation maybe because of that ambivalence, the needarises to overcome this problem and democratize it.
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The proposition I elucidate and defend in this paper is that the explanatory power ofMalgorzata Czarnocka’s conception of symbolic truth extends beyond our knowledge ofempirical reality and includes our knowledge of human nature and human values. Thepaper is composed of two parts. In the first part I present a detailed analysis of the conception of symbolic truth. The focus in this analysis is on the nature of the correspondence relation which connects a true statement and the cognitive object. Czarnocka persuasively argues that this relation is neither isomorphic nor homomorphic in character.She advances a detailed analysis of sensual perception as the locus of the cognitive act.The outcome of this analysis is that the structure of the statement which is articulated inthis act does not copy or mirror the structure of the object but is a linguistic representation. In the second part of the paper I argue that empirical reality is not the paradigm ofreality and that scientific knowledge is not the paradigm of knowledge. The domainof humanity is as real as the domain of empirical reality, and our knowledge of thisdomain is as central to our life as scientific knowledge is. Moreover, I argue that Czarnocka’s conception of symbolic truth functions adequately in explaining the possibilityof knowledge of human nature and human values with special focus on the literary workof art.
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The proposition I elucidates and defend in this paper is that the Transcendent can bean object of genuine knowledge and that the knowledge the philosophical mystic claimsof it is symbolic in nature. In my endeavor to achieve this aim I rely on MałgorzataCzarnocka’s conception of symbolic truth as a model of explanation. I am inclined tothink that, as a model of explanation, this conception sheds ample light on the possibility of having a cognitive experience of the Transcendent. The paper is composed of fourparts. The first part raises the question of the Transcendent as an object of knowledge.The second part advances a brief analysis of the main elements of Czarnozka’s conception of symbolic truth with special emphasis on her view of human nature. The thirdpart explicates the sense in which the conception of symbolic truth functions as a modelof explanation. The fourth part analyzes the conditions under which the Transcendentcan be an object of knowledge.
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Deep disagreement is a disagreement about epistemic principles, pertaining to themethods of justification and argumentation. Relying on Ludwig Wittgenstein’s conceptual metaphor of “hinges,” researchers arrive at the conclusion that deep disagreementcannot be resolved. This conclusion leads to relativism in the theory of argumentation.The aim of the article is to show that in the situation of deep disagreement it is theoretically possible to ascertain which of the positions of the participants of the argument hasa better epistemic status, and hence, is argumentatively virtuous.
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