Kvokačka, A. – Migašová, J.: Súradnice estetiky, umenia a kultúry IV: Študovať estetiku: koncepcie, stratégie a súvislosti štúdia estetiky na Slovensku a v zahraničí. Prešov: Filozofická fakulta PU v Prešove 2019. ISBN 978-80-555-2310-1. 198 s.

Kvokačka, A. – Migašová, J.: Súradnice estetiky, umenia a kultúry IV: Študovať estetiku: koncepcie, stratégie a súvislosti štúdia estetiky na Slovensku a v zahraničí. Prešov: Filozofická fakulta PU v Prešove 2019. ISBN 978-80-555-2310-1. 198 s.

Kvokačka, A. – Migašová, J.: Súradnice estetiky, umenia a kultúry IV: Študovať estetiku: koncepcie, stratégie a súvislosti štúdia estetiky na Slovensku a v zahraničí. Prešov: Filozofická fakulta PU v Prešove 2019. ISBN 978-80-555-2310-1. 198 s.

Kvokačka, A. – Migašová, J.: Súradnice estetiky, umenia a kultúry IV: Študovať estetiku: koncepcie, stratégie a súvislosti štúdia estetiky na Slovensku a v zahraničí. Prešov: Filozofická fakulta PU v Prešove 2019. ISBN 978-80-555-2310-1. 198 s.

Kvokačka, A. – Migašová, J.: Súradnice estetiky, umenia a kultúry IV: Študovať estetiku: koncepcie, stratégie a súvislosti štúdia estetiky na Slovensku a v zahraničí. Prešov: Filozofická fakulta PU v Prešove 2019. ISBN 978-80-555-2310-1. 198 s.

Beginnings of Marxist historical thinking in Slovakia.

ABSTRACT Some epistemologists hold that all rational norms are fundamentally concerned with the agent’s states or attitudes at an individual time [Hedden 2015, 2016; Moss 2015]; others argue that all rational norms are fundamentally concerned with processes [Podgorski 2017]. This distinction is not drawn in discussions of emotional rationality. As a result, a widely held assumption in the literature on emotional rationality has gone unexamined. I employ Abelard Podgorski’s argument from rational delay to argue that many emotional norms are fundamentally (...) concerned with emotional processes. I also claim that the main response available to the synchronist about belief is not available to the synchronist about emotions and, therefore, fundamental process norms are more plausible than epistemologists tend to believe. (shrink)

本书以宽广的哲学视野,分析了法治与德治及其相互关系的历史演变,指出了两者之间存在着“合—分—合”的历史运动,社会主义社会中法治与德治之间是一个不可分割的“法治—人—德治”双向动互动关系链条,坚持“以人 为本”进行法治与德治建设是构建社会主义和谐社会的必然选择。.

On propagation of rationalism in Sri Lanka, pioneered by Abraham T. Kovoor, 1898-1978.

Medicine is about caring for people. It is a moral enterprise, not simply a technique or a pursuit. Though modern healthcare offers an amazing array of options, it has also become a complex and sometimes utterly de-humanizing system. Now, more than ever, we need guidance to navigate through the issues surrounding our medical care. Advances in medical technology have blessed many with longer and healthier lives, but they have also provided us with interventions and procedures that call for serious ethical (...) evaluation. The BioBasics series is committed to an uncompromising respect for human life that will serve as a compass through a maze of challenging questions. (shrink)

Ghazzālī, 1058-1111; political thoughts.

History of feudalism in Bengal, India between 1717 and 1765.

The paper argues against a widely held synchronic view of emotional rationality. I begin by considering recent philosophical literature on various backward‐looking emotions, such as regret, grief, resentment, and anger. I articulate the general problem these accounts grapple with: a certain diminution in backward‐looking emotions seems fitting while the reasons for these emotions seem to persist. The problem, I argue, rests on the assumption that if the facts that give reason for an emotion remain unchanged, the emotion remains fitting. However, (...) I argue there are rationally self‐consuming attitudes: affective attitudes that become less fitting the longer they endure while the facts that give reason for them persist. A widely held synchronic view of fitting affective attitudes denies that fittingness at a time depends on the agent's attitudes at different times and therefore denies that the fittingness of an affective attitude can depend on its duration. Once we reject the synchronic view, we may see that affective attitudes are often fitting due to the fitting processes of which they are part. These fitting processes explain the fitting diminution of backward‐looking emotions as well as other diachronic aspects of the fittingness of emotions. -/- . (shrink)

Commentary on Kusumāñjali of Udayanācārya, treatise on Nyaya philosophy.