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KAFKA AND BUBER. TESTIMONY AND IMPOSSIBILITY

100%
Czeglédi A.
ESPES
|
2021
|
vol. 10
|
issue 1
12 – 21
EN
“I also talked to Buber yesterday; as a person he is lively and simple and remarkable, and seems to have nothing to do with the lukewarm things he has written” – wrote Franz Kafka to his fiancée Felice Bauer in the early 1913. What is the meaning of this harsh, yet respectful portraiture of Buber? Was it a casual ironic remark – or was it rather the way Kafka really thought of Martin Buber? And to what extent was Kafka important for Buber? How can we understand the collaboration between the writer and philosopher? Close reading, contextualization and Begegnungsereign (encounter as fundamental event).
2

TIME SENSITIVITY AND ACCEPTANCE OF TESTIMONY

100%
Alsamaani N.
Organon F. medzinárodný časopis pre analytickú filozofiu
|
2020
|
vol. 27
|
issue 4
422 - 436
EN
Time sensitivity seems to affect our intuitive evaluation of the reasonable risk of fallibility in testimonies. All things being equal, we tend to be less demanding in accepting time sensitive testimonies as opposed to time insensitive testimonies. This paper considers this intuitive response to testimonies as a strategy of acceptance. It argues that the intuitive strategy, which takes time sensitivity into account, is epistemically superior to two adjacent strategies that do not: the undemanding strategy adopted by non-reductionists and the cautious strategy adopted by reductionists. The paper demonstrates that in adopting the intuitive strategy of acceptance, one is likely to form more true beliefs and fewer false beliefs. Also, in following the intuitive strategy, the listener will be fulfilling his epistemic duties more efficiently.
3

THE RIGHT TO REFUSE TESTIMONY - AN ADVERSARY OR ALLY OF THE PENAL TRIAL

100%
Rymarz K.
Myśl Ekonomiczna i Prawna
|
2006
|
issue 4(15)
40-50
EN
Giving evidence by a witness is an obligation of everybody who is summoned by court. However, there are exceptions to this rule - one of them is the right to refuse testimony. In the Polish penal trial the right to refuse testimony has been shaped as a privilege of a witness summoned by court to testify in the case where the accused is the witness' next-of-kin. The assumption here is that thanks to this the witness does not have to choose between his next-of-kin's good and the obligation to make truthful testimony, which may result in the accused person's conviction. However, there is also another object that is protected by the right to refuse testimony, namely a penal trial. Allowing the witness to refuse testimony reduces, at least theoretically, the cases where material truth is not achieved due to false testimony. But is this aim always achieved? The purpose of this paper is to outline these problems and to look at possible benefits. The results of the conducted survey indicate potential threats to achieving truth in a penal trial. The results show that a considerable number of respondents would rather choose making false testimony to avoid suspicions as to their motives to refuse testimony.
4
Content available remote

„PROBLÉMY SO ŽÁNROM V PAŽERÁKU SMRTI“: VLASTNÁ SMRŤ PÉTERA NÁDASA A PANKREASNÍK PÉTERA ESTERHÁZYHO AKO HRANIČNÉ PRÍPADY AUTOBIOGRAFIE

88%
Görözdi J.
World Literature Studies
|
2023
|
vol. 15
|
issue 4
96 – 109
EN
Texts that attempt to mediate the author’s own experience with death illuminate the basic problem of autobiographical writing: the impossibility of fully verbalizing an authentic experience and the limits of relatability of such an experience through language. The article focuses on two works by contemporary Hungarian writers that thematise the specificity of an autobiography written at the final point of a life’s journey. Saját halál (2004; Eng. trans. Own death, 2006) by Péter Nádas (b. 1942) relates the experience with clinical death, while Hasnyálmirigynapló (2016; „Pancreatic Diary (Excerpts)“, 2017) by the late Péter Esterházy (1950–2016) documents the author’s process of dying. Based on the idea that autobiography not only restores the face and the experience of the author but also transforms it (Paul de Man), the article investigates how autobiographical text restores and deprives/disfigures the author’s own experience with death. Simultaneously it considers the interdiscursive meaning of these (autobiographical) testimonies.
5

KOLEKTÍVNY MONOLÓG A JEHO DEIKTICKÉ ASPEKTY V SÚKROMNEJ A NÁBOŽENSKEJ KOMUNIKAČNEJ SFÉRE

88%
Bodnárová M.
Slovenská reč (Slovak Language)
|
2017
|
vol. 82
|
issue 3
233 – 248
EN
The paper focuses on the texts from the profane (private) and the sacral (religious) sphere, which are realized through the asymmetric form of the so-called collective monologue. These are ordinary spontaneous dialogues (the preferred term is collective monologized dialogue) and religious testimonies (the preferred term is collective monologue). First of all, the theoretical aspects of the phenomenon are presented. The attention is drawn also to its realization, as well as to similarities and differences in both types of the texts. The third part of the study deals with the functioning of the various nominal and verbal means of expression of the personal deixis that occurred in both texts examined. We propose to establish the category of collective expedient because there is the tendency towards shifting from the second person singular to the third person singular. This tendency is interpreted as a significant aspect of a collective monologue, especially in the texts on marriage testimonies, with the attribute of the official communication, through the narrative and expository style and the necessity or the need to thematise the intimate aspects of the ordinary married life in the official communication context and the public media space.
6

SVEDECTVO AKO ŽÁNER NÁBOŽENSKEJ KOMUNIKÁCIE

75%
Bodnárová M.
Slovenská reč (Slovak Language)
|
2015
|
vol. 80
|
issue 3-4
194 - 209
EN
Testimony belongs to very expansive communiqué of present religious communication. From a theological point of view it is an important “tool” and means of a (new) evangelization; linguistically there is reflected little, in Slovak linguistics actually not at all. This study introduces the origins of the issues of testimony as a genre of religious communication. We try to create a definition of testimony and its genre-defining parameters with a focus on some of them – language form, language code and status of an expedient and a percipient. It was shown that the testimony is very eclectic genre, especially in terms of language form and in terms of used language code. This fact indicates the promising research perspective, in which can be applied approaches and methods of stylistics, text linguistics, sociolinguistics and cognitive linguistics and also pragma-linguistics.
7

The substitute testimony

75%
Bugajewski M.
Sensus Historiae. Studia interdyscyplinarne
|
2011
|
issue 1(2)
35-42
EN
In this article I argue that what could contribute to creating trust today are historiographic forms of narrations that resemble testimonies made by witnesses of the past, which I have defined as the “substitute testimony”. The focal point of my considerations is, firstly, the difference between a substitute testimony and a testimony given by a witness of the epoch, and secondly, its attitude to philosophical criticism that analyses the issue of giving a testimony. My propositions are based on the theory of testimony by Ricoeur. According to it, a testimony is a narration created through communicating everyday reality. Building a substitute testimony means formulating suppositions with respect to the possibility of experiencing past events by their participants as well as historian’s creation of a personal, subjective involvement in the difficult historical issues.
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