The author presents a criticism of the laws of metaphysics as were presented by Immanuel Kant in the so-called pre-critical phase of his activity. According to Kant, these laws constitute the so-called God's arrangement of the world.
The authoress presents an extraordinary critique of contemporary social relationships. This critique is based on mystical, philosophical (particularly on the idea of Anthropos), and literary premises.
The paper deals with the issue of the nature of mathematical objects. The author discusses them in the perspective of intuition (as derived from Kant). The main issue consists in the presentation of these objects to human mind.
Looking back, both of the two great ancient civilizations in the world, China in the East and Greece in the West, benefitted from philosophies that evolved almost simultaneously: Taoism and Mo-Tzu Confucianism in the East, and the trilogy of Socratic, Platonic, and Aristotelian thought in West. This exploration of philosophy in Europe, from the movement into the Renaissance in the fifteen century in Italy to industrialization in the eighteen century in England, the ancient Greek civilization blos¬somed, and the value of the different philosophical thoughts and opinions concerning the livelihood of mankind and demands on the human being were honed until they reached the achievement of democracy. In China, by contrast, over several thousand years from Huang Di to the latest pres¬ident Xi Jinping, Confucian principles remained constant for the most part, with President Xi declaring at the first meeting at which he officially presided in November 2012 that “we are undertaking our Renaissance.”33 It is very late in the course of human history to proclaim it, and this re¬flects that China lags behind the Western world. The reason for this is that the autocratic values of Confucian thought have remained constant and not changed into the democratic values of Socrates, Plato and Aris¬totle that in turn precipitated more modern philosophical thoughts and forms of governance during and since the Renaissance.
The paper begins with some fundamental principles of philosophy of man and theory of values in the works of Karol Wojtyla. On this background the social philosophy of John Paul II has been analysed, as it was developed in four encyclicas: 'Redemptor hominis', 'Laborem exercens', 'Sollicitudo rei socialis' and 'Centesimus annus'.
A brief critique of the notion of sensorium (introduced to philosophy mainly by Newton) is presented. It is proved, that sources of that notion may be traced back in Descartes' philosophy, particularly in concept of knowledge of the subject's corporeality.
In the paper, the categories of aspect are discussed and two kinds of philosophical stance towards it are pointed out. Then criticism of them is performed in relationship to contemporary cognitive science.
The aim of the paper is to call attention to the opposition inherent in Hannah Arendt's work, and to demonstrate the relevance of the opposition for modern culture, education and pedagogical thought. Following Arendt, the authoress emphasizes on the constitutive colognes of human existence, life and the world, and traces the history of their complex relationship. Its history began at the end of antiquity, turning multifarious in the modern era having changed its character completely by now. The paper is concluded with a reference to the crisis of culture, due to the privileged status of life at the price of worldliness. Obviously, the crisis has also affected education. It turns out, however, that the education, specifically understood, may be not only subject to the crisis but also a chance for its overcoming.
The essay describes various opportunities in which to use the word timeliness. On the basis of three historically different opinions it shows how different and situationally dependent is the timeliness speech of philosophy. The aims of this speech do not come from the philosophy itself, but from the side purposes. Claims about the topicality of philosophy do not concern any philosophical value, but stem from the will and intentions of the authors. Therefore, timeliness cannot be one of the criteria of philosophy.
The aim of the paper is to examine the nature of philosophy from the historical-pragmatist point of view. In the first part, the paper deals with the meaning holism and family resemblance of various exemplifications of philosophy, which are taken as presuppositions of our approach which define philosophy as an activity. In the second part, the paper criticizes those approaches which define philosophy as a quasi-science or a super-science. In the third part, the paper finally offers a definition of philosophy as a two-way intellectual activity consisting in outsourcing and insourcing of open questions and solutions.
Introducing the issue of the beginnings of life into the realm of scientific research posed a danger to 'valid' structures of knowledge (in particular, to the separation of philosophy and the sciences). For a couple of tens of years, (some) scientists have paid for dealing with this issue with ignoring the 'touchy' problem of its 'extra-scientific' groundings. This strategy proved to be erroneous. Similarly, the attempts at summarizing the whole discipline as one theory (although under different names) with the model of 'Darwin's small pond' (the model, as is shown, has been in many accounts substantially modified) are invalid. In the discipline, there is something common, and it is statement philosophical in character: that the life is an emergent feature of matter.
The author discusses the problem of evil defined by Paul Ricoeur, Jean Nabert and Gabriel Marcel as the basic aspect of human existence. The aim of the article is to analyse the writers' definitions of evil, its origins, how it is possible, ways of reacting on evil and dealing with it. The author compares the viewpoints present in the works of the philosophers under discussion. Paul Ricoeur, the representative of existential phenomenology and hermeneutics, combines philosophical antropology and the analysis of human activity with the problem of human possibilities and weaknesses. He saw evil as the manifestation and result of an individual's freedom. Gabriel Marcel, philosopher and playwright, did an phenomenological analysis of an individual set against today's mass world with evil as one of its components. Jean Nabert, the representative of reflective philosophy, discussed human consciousness, especially an individual's negative experiences, sin and absolute evil. The three standpoints seem to make up one concept, as all of the writers understand an individual as the victim or cause of evil.
In the paper we try to grasp the philosophical aspects of the poetic work of Quintus Horatius Flaccus (65-68 BC.). We analyse supposed philosophical and ideological inspirations of his work, as well as the character of his time, the so-called Pax Augusta, which determined his efforts to give the Roman society a revival impetus. Further, we focus on the thesis claiming different forms of Horatius’ philosophical eclecticism with the intention to disprove the thesis: we propose a reasonable hypothesis about the unifying framework of Horatius philosophical view, namely his strong religious belief in the intervention of gods into individual and also collective events of mankind.
The auhor focuse on: 1. Relationship between philosophy and legal science with special focus on intellectual property rights. 2. Crisis of society, connection between the philosophic thinking and the intellectual creative work.
The author analyses the idea of mind, presented in two opening chapters of Kant's Critique. The focus is put on imagination, the third (with senses and reason) function of mind. The author presents, how functions of mind are forms of what Kant calls synthesis.
The essay describes the various opportunities when to use the world timeliness. It understands topicality as an attribute that has arbitrary interpretation and is used with arbitrary meaning. He asks what factual reasons philosophy has if it is called actual. The main link is the devastation of the natural environment, which brings enormous and risky environmental consequences.
Before the WW I, Florian Znaniecki wanted to be first of all philosopher. Summary of these quests is a book 'Cultural Reality', published in Chicago in 1919, that presents principles of the so-called culturalism. The realm of values and the realm of culture are main subjects of human experience. They become autonomic, i.e. cannot be traced back neither to psychological groundings nor to sociological ones. Znaniecki thought that his system of cultural relativism perfectly described contemporary reality.
The paper deals with Horkheimer’s view on the relation between philosophy and the sciences. It also presents his ideas concerning the aims of study as well as discusses his account of authentic education. These problems are addressed not abstractly, but in the context of Horkeimer’s social and historiosophic diagnosis and prognosis. Moreover, the authoress shows the difference between the results of the Critical Theory and the conceptions grounded in tradition. The main thesis of the paper manifests itself in statement that Horkheimer’s remedy for the crisis of the European culture is the philosophical self-reflection; in other words, he postulates the primacy of philosophy in respect to sciences, that is, wisdom in respect to knowledge.
The article discusses installation art and its potential contribution to a transdisciplinary research practice, in which not only artistic, but also aesthetic theoretical approaches could play a central role. However, as the article shows, this firstly requires a change in perspective concerning the way we approach art. Secondly, it entails changes to a common understanding of aesthetic theory and, thereby, philosophy. A term of central significance in this context is the notion of aesthesis. The article will illustrate these thoughts through the examples of Bruce Nauman, Ilya Kabakov, and Arnold Berleant.
The goal of the present paper is to point out a peculiar style of debate between two well-known philosophers, Bernard Mandeville and George Berkeley, carried out in The Fable of the Bees, Alciphron, and The Letter to Dion. While philosophers often fall short of trying to understand each other in their literary exchanges, they usually try to convince the opponent. This is hardly the case in the Berkeley – Mandeville debate. Here the exchange is not confined to private letters addressing directly the views of the other philosopher. Nor does it aim to address a few experts in the field of moral and political philosophy. Instead, the debate is carried out in public and with the aim of convincing the general reader. This shapes the discussion under consideration here, which is exemplified by the struggle for different evaluation of the normative concept of luxury. For Berkeley, this is a strongly negative word anchored in tradition and ethics, but Mandeville is one of the first thinkers to argue for a positive evaluation of this concept, since it encourages trade and production, and thus prosperity of a nation.
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