Text obhajuje názor, že tzv. argumenty první osoby pro svobodnou vůli nesplňují vysoký epistemický standard, a proto není vhodné jimi dokazovat existenci svobody vůle. V první části je krátce uvedena problematika svobodné vůle a charakterizace skupiny důkazů, které její existenci obhajují odkazem na lidské prožívání svobodného rozhodování. V druhé části argumentu je vylíčeno, jak se idea svobodné vůle projevuje na každodenním lidském fungování a jaký má dopad na lidský blahobyt. Třetí část textu obhajuje tvrzení, že kvůli spojení svobodné vůle s (...) každodenní lidskou praxí je nezbytné, aby měly argumenty ve prospěch či neprospěch svobody vůle vysokou míru plauzibility a robustnosti. Čtvrtá část dokazuje, že argumenty první osoby pro svobodnou vůli na vysoký standard jistoty nedosahují, protože metody nabytí dat první osoby jsou přinejmenším pochybné a data sama vysoce proměnlivá. V páté a poslední části je předložen závěr, dle kterého je jakákoliv kredibilita argumentů první osoby pro svobodu vůle kvůli jejich principiální nerobustnosti apriori signifikantně snížena. (shrink)

The study examines the relationship between social inequalities (stratificational, gender and other disparities) and schooling, including academic attainment, longitudinally, in Slovenia. The issue is indicated most clearly at the tertiary education level. The basic finding is the parallel between educational expansion and the diminution of social inequalities as measured by standard parameters. This was particularly evident in the 1990s. Inequalities are measured in terms of gender, parental education and occupation. The impact of parental education proves to be an indicative, observable (...) and longitudinally comparative measure. Parental occupational status is also clearly linked to their children?s scholastic attainment, although there are difficulties in the formation of occupational strata. Further considered is the impact of school reforms over a lengthier period of time; there was not, however, any detectable impact. School and welfare policies, even financing, have little significance. There are clear indications that social disparities at school are continually regenerated, despite the decline established by standard measures. New forms of social disparities appear, through which the privileged ensure the continuation of privilege. (shrink)

A brief outline of L.P.Karsavin's theory of personality is presented, which reconstructs the system of key concepts of this theory and traces its evolution through Karsavin's work. The system is analyzed in its relation to the two basic paradigms of European personalist thought, the anthropological paradigm developed in Western metaphysics, and the theological paradigm created by the Greek Church Fathers and practically not used in European philosophy. The conclusion is drawn that Karsavin's personalism returns gradually to the theological paradigm and (...) via the works of Vladimir Lossky it stimulated the contemporary renaissance of this paradigm in Orthodox theology. (shrink)

L'anthropobiologie esthétique du langage a découvert la nature dialogique de l'imagination : sa capacité à harmoniser le monde et la vie humaine en testant l'objectivité de ses créations à l'aune du bonheur auquel elles ouvrent l'accès. De Shakespeare à Duras, les temps modernes se sont facilité la tâche. Il suffisait à ces philosophes et à ces écrivains de s'approprier la prosopopée judéo-chrétienne pour expérimenter leurs résultats sur leur propre nature. Ils se dispensaient ainsi allègrement de juger l'objectivité de leurs innovations (...) culturelles. Serguei Panov analyse ici avec acribie l'expérimentation philosophique et littéraire par laquelle ils ont transformé leurs convictions et leurs sentiments en ersatz de leurs propres jugements. Il y étend sa critique de la prosopopée littéraire russe à la modernité elle-même. Il montre qu'elle nous soumettait ainsi à une nature régulatrice transcendante présumée nous dicter ses lois morales sous couvert de lois objectives et irrécusables"--Page 4 of cover. (shrink)

This article employs Bonnie Honig’s concepts of refusal and intensification to conceptualize the ancient practice of ‘parrhesia’ as a form of conflictual, political truth-telling. This entails envisaging political truth-telling as an intense, agonal practice that does not establish unalterable foundations but takes part in world-building practices. To this end, I first reconstruct parrhesia as an agonistic practice of truth-telling. Against this background, I take up Honig’s concept of intensification to make sense of parrhesia’s intricate political stakes with reference to Euripides’s (...) Ion tragedy. Finally, I reenvisage the bacchants’ secession to Cithaeron against the backdrop of Michel Foucault’s analysis of the cynic tradition, where parrhesia turns into a subversive political practice of displaying and prefiguring other forms of existence and social relations. (shrink)

As Axel Honneth argues in his early essay “The Other of Justice,” Derrida and Levinas offer convincing arguments for offsetting practical philosophy’s traditional focus on justice with a focus on care. In Honneth, this leads to a strict dichotomy of justice (as equal treatment) and care (as singular responsibility). I show that Derrida and Levinas think of justice and responsibility not as dichotomic, but rather as aporetic. In all ethico-political conflicts, aspects of responsibility and justice are in play that are (...) irreducible to, and in constant tension with, one another. Derrida and Levinas disclose a constitutive. This aporia opens up new perspectives on normativity. (shrink)

As Axel Honneth argues in his early essay “The Other of Justice,” Derrida and Levinas offer convincing arguments for offsetting practical philosophy’s traditional focus on justice with a focus on care. In Honneth, this leads to a strict dichotomy of justice (as equal treatment) and care (as singular responsibility). I show that Derrida and Levinas think of justice and responsibility not as dichotomic, but rather as aporetic. In all ethico-political conflicts, aspects of responsibility and justice are in play that are (...) irreducible to, and in constant tension with, one another. Derrida and Levinas disclose a constitutive. This aporia opens up new perspectives on normativity. (shrink)

Ker nimamo avtorskih didaskalij, je celoten svet drame (vključno s psihično in materialno realnostjo) predstavljen izključno z besedami, ki jih govorijo dramski liki. Roman Ingarden imenuje takšen način predstavljanja shematična reprezentacija: na ta način predstavljeni predmeti so namreč samo skicirani, nešteta nedoločena mesta v njihovi predstavitvi vabijo bralca, da jih v procesu konkretizacije alirekonstrukcije zapolni z intelektualnimi in domišljijskimi operacijami in se pri tem opira na svoje znanje in izkušnje. Tako konkretizacijo kot rekonstrukcijo je treba ločevati od literarnega dela samega; (...) ker ju oblikuje bralec s svojo domišljijsko dejavnostjo, predstavljata oviro pri spoznavanju dela samega. Ingardnovo teorijo so kritizirali prav zaradi tega, ker daje bralcu preveč manevrskega prostora pri konstituiranju in tudi pri rekonstrukciji literarne umetnine (Ray, Kos, Holub, Calinescu). Zdi se, da te kritike temeljijo v nekoliko poenostavljenem razumevanju Ingardnove izredno kompleksne analize, v kateri se kaže, da je vloga bralca sicer omejena s tekstom, a vendarle vitalnega pomena za sekundarno eksistenco literarne umetnine. V članku so obravnavani neverbalni dejavniki motivacije v Sofoklovi tragediji; razdeljeni so v tri skupine: značajske poteze, dramska klima in čutne izkušnje. Članek se zaključi z analizo Odisejeve neverbalne motivacije v tragediji Ajant, ki predstavlja poseben primer, saj je tu odločilni dejavnik motivacije Odisejeva izkušnja numinoznega. (shrink)

Today’s fast-moving, media lifeworld embodies many of the metaphors of its analog predecessors – including those of warfare and conflict. The metaphor of warfare is used to describe everything from corporate marketing strategies to political campaigns, often with harmful consequences. In one way of exploring the front lines of the resulting war on truth, we describe some lessons learned from the experience of military veterans who have actually endured the liminality of combat, and who emerge with what is increasingly termed (...) moral injuries. We use their experience as an analogy for competing narratives in cyberspace, where objective standards of truth and facticity are apparent casualties, and where fake news is emerging as victorious. We then apply models of social construction, specifically the practical theory of the Coordinated Management of Meaning, and the metaphor of jazz improvisation in the context of Schutz’s lifeworld phenomenology as possibly useful, helpful, and hopeful ways of acting into the complexity of truth together. (shrink)

Pričujoči članek obravnava vpliv dramske klime, v kateri se prepletajo zunanje in notranje okoliščine dramskega dogajanja, na odločitve, sodbe in ravnanja dramskih likov. To ponazarjava s primeroma iz Antigone in Trahink. V vzdušju povojnih Teb Ismena omahuje med strahom pred kaznijo in strahom pred božanskim srdom zaradi nepokopa Polinejka. Prav tako lahko vpliv dramske klime opazimo v Kreontovi spremembi odločitve glede Ismenine obsodbe na smrt. Posebno pozornost v članku dobi tudi zahtevno vprašanje atribucije verzov v Antigoni 572, 574 in 576, (...) ki pomembno vpliva na razume­vanje psihologije junakov. Druga obravnavana junakinja, Dejanejra, strahoma pričakuje prerokovano odločitev Heraklove usode v Tra­hini, na robu civilizacije. S spoznanjem resnice o Ioli se Dejanejrina psihološka napetost zaostri do skrajnosti in po premisleku, ki zori v njej v zaodrski tišini med prvim in drugim dejanjem, se odloči za usodno dejanje. (shrink)

Prior studies have reported that women outperform men in nonverbal communication, including the recognition of emotions through static facial expressions. In this experimental study, we investigated sex differences in the estimation of states of happiness, anger, fear, and disgust through static photographs using a two-culture approach. This study was conducted among the Tuvans and Mongolian people from Southern Siberia. The respondents were presented with a set of photographs of men and women of European and Tuvan origin and were asked to (...) interpret each of them. They were asked: “What does the person in the photo feel?” We found that the Tuvans easily identified happiness and anger; however, the level of accuracy of fear and disgust recognition was low. No sex differences in the recognition of happiness, disgust, and fear were observed. However, anger recognition was significantly moderated by the perceiver’s sex and the origin of the model. Compared to Tuvan men, Tuvan women were significantly less accurate in identifying anger in male Tuvans. Furthermore, the age effect was found in recognition of fear: older Tuvans were more accurate while recognizing the fearful faces of Tuvan, but not the European models. (shrink)

Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 111 Heft: 3 Seiten: 813-815.

Looking at John Milbank's recent turn to Fr. Sergej Bulgakov, this paper argues that the theological and philosophical commitments they share are overshadowed by a deeper difference concerning the role each assigns the church in secular culture. It turns to Milbank's roots in Augustine's philosophy of history, which he argues could have allowed the church to overtake the pagan (which founds the secular) were it not for his distinction between the "visible" church and its deferred (eschatological) perfection. Bulgakov also (...) criticizes Augustine's doctrine of the church, or so he thinks. He actually misreads Augustine, accusing the bishop of holding a doctrine of the church that Milbank would have liked him to have held. This suggests that Bulgakov would not agree with Milbank's view that the church should "enact" God's judgment in history by opposing itself to the secular. (shrink)

The basic tendencies in the conceptual history of the 'subject' within Russian intellectual history are presented. This backgrounds a closer analysis of S. Trubetskoj's concept of 'conciliar consciousness', including the problems and aporiae connected with it. It will be shown that and how this conception depends on assumptions from prekantian metaphysics and therefore ignores the Kantian account of subjectivity.

The basic tendencies in the conceptual history of the 'subject' within Russian intellectual history are presented. This backgrounds a closer analysis of S. Trubetskoj's concept of 'conciliar consciousness', including the problems and aporiae connected with it. It will be shown that and how this conception depends on assumptions from prekantian metaphysics and therefore ignores the Kantian account of subjectivity.

The main concern of both Berdjaev's and Bulgakov's philosophical strivings consists in developing a concept of the person as the foundation of human dignity and creativity within a Christian world view. Once attracted by Marxism with its emphasis on human dignity and social justice, they started to struggle against Marxism's atheist materialism because of its lack of a concept of person. However, the same concern will lead both thinkers down very different paths with different consequences. This paper argues that, even (...) though Berdjaev has become famous as a philosopher of the person and a herald of creative ethics, Bulgakov developed a more solid Christian justification of the same claims. Both systems are presented by means of comparing some crucial notions within their concepts of personality—potentiality, trinity and autonomy. (shrink)

Contemporary scholarship interprets Sergej Bulgakov’s sophiology as an engagement of Orthodox theology with the modern world and as being on its way to becoming a political theology. In this paper I undertake a re-evaluation of the kind of engagement sophiology was and was intended to be, and of the kind of world it was destined for. It will be argued that sophiology was not so much a political-theological engagement with the world concentrating on the relation of religion and politics (...) or state and church, but rather an economic-theological engagement in the tradition of oikonomia theology that tried to understand the world in its relation to and as part of divine oikonomia. Furthermore, the world sophiology promotes engagement with is not only the real contemporary world, or the sociological ideal type of modernity, but primarily the world as such, this secular and human world over and against the divine and transcendent world. (shrink)

The text examines Sergej Nikolajeviè Bulgakov's description of the philosopheme as thoroughly "immanent" and the corollary that such immanence necessarily excludes the problematic of the "creation of the world." Because of this resolute immanence and the notion that the creation of the world in the form of creatio ex nihilo requires a non-immanent or non-ontological thought and concept, the problematic for Bulgakov is approached only by a theologeme. Appropriating this argument as material for a cursory philosopheme, the text attempts (...) to transform Bulgakov's theologeme into a philosopheme through an elision of God and dogma that overdetermines the theologeme. This philosopheme would be a thoroughly non-ontological philosopheme, one that allows for the treatment of the problematic of "creation" or singular ontogenesis, yet with the corollary that this philosopheme must rely on an "ontological zero" Such a philosopheme qua ontologically empty formula nevertheless remains ontologically significant insofar as it is to evince the limit of ontology, in the ontological zero's non-relationality to ontology.O texto examina a descrição do filosofema de Sergej Nikolajeviè Bulgakov como completamente "imanente" [a saber, a imanência do homem qua ser, de modo que a ontologia em Bulgakov torna-se um análogo conceitual da imanência] e o corolário de que tal imanência necessariamente exclui a problemática da "criação do mundo". Em razão dessa imanência resoluta e da noção de que a criação do mundo na forma de creatio ex nihilo requer um pensamento e um conceito não-imanentes ou não-ontológicos, a problemática da "criação do mundo" para Bulgakov é abordada somente por um teologema. Apropriando-se desse argumento como material para um filosofema fugaz, o texto procura transformar o teologema de Bulgakov em filofosema, por meio de uma elisão de Deus e do dogma que sobredetermina o teologema. Esse filosofema [que nasce no interior da própria obra de Bulgakov, em sua hesitação com respeito à sobredeterminação da imanência e ao compromisso com o problema da criação] seria um filosofema completamente não-ontológico, que permite o tratamento da problemática da "criação" ou ontogênese singular, ainda que com o corolário de que ele tem de depender de um "zero ontológico". Um tal filosofema qua fórmula ontologicamente vazia permanece não obstante ontologicamente significativo, à medida que ele evidencia o limite da ontologia, na não-relacionalidade do zero ontológico com a ontologia. (shrink)

Contemporary scholarship interprets Sergej Bulgakov's sophiology as an engagement of Orthodox theology with the modern world and as being on its way to becoming a political theology. In this paper I undertake a re-evaluation of the kind of engagement sophiology was and was intended to be, and of the kind of world it was destined for. It will be argued that sophiology was not so much a political-theological engagement with the world concentrating on the relation of religion and politics (...) or state and church, but rather an economic-theological engagement in the tradition of oikonomia theology that tried to understand the world in its relation to and as part of divine oikonomia. Furthermore, the world sophiology promotes engagement with is not only the real contemporary world, or the sociological ideal type of modernity, but primarily the world as such, this secular and human world over and against the divine and transcendent world. (shrink)

The aim of this paper is to explore the interaction between a tradition that belongs originally to the realm of orthodox contemplative monasticism (i.e., hesychasm) and nineteenth-and early twentieth-century Russian intellectuals. In the first part, this paper will explore how hesychasm gradually penetrated nineteenthcentury secular culture; a special focus will be on the hermitage of Optina Pustyn' and its renowned elders, as well as their appeal to members of the Optina-intelligentsia, especially Fëdor Dostoevskij. Then, attention will shift to the imjaslavie (...) controversy at the beginning of the twentieth century, which flared up initially as a dispute between Athonite monks and reached a sad culmination in 1912-1913 with a manu militari intervention by troops of the Russian Holy Synod. However, the debate was taken up by some prominent intellectuals of the Russian religious renaissance, such as Pavel Florenskij, Nikolaj Berdjaev, and Sergej Bulgakov, who explicitly sided with the imjaslavcy ("Glorifiers of the Name") and actively stepped into the debate. (shrink)

The paper argues that Sergej Bulgakov's sophiology was an attempt, via antinomism or the philosophy of antinomies, to overcome the rationalism, monism, and determinism (in a word, "pantheism") of Vladimir Solov'ëv's philosophy of the Absolute understood as an abstract Trinitarianism. After detailing Solov'ëv's thought on the Trinity and Bulgakov's criticisms of it, the study then describes Bulgakov's antinomism and its application to the doctrine of God. However, it is contended that Bulgakov's antinomism ultimately falls into the same problems with (...) pantheism found in Solov'ëv and so the last part of the paper tentatively proposes resources in his work, stated in the form of a suggested "fourth (Bulgakovian) antinomy" between ousia (divine Being as such) and Sophia (the revelation in God and the world of the divine Being), that might help to avoid a collapse of God and the world by making the divine Being proper utterly transcendent and unknowable. (shrink)

Vladimir Solov’ëv, Sergej Bulgakov, Nikolaj Berdjaev, and Semën Frank shared the conviction that Creation is incomplete: humanity must arrive at organizing social life on an “eighth day.” Thus they prophesied the Universal Church, “social Christianity,” “personalist socialism,” and “spiritual democracy.” Their attempt to avoid any illegitimate confusion between independent rational thought and Christian faith prompted Bulgakov to become an ordained theologian, Berdjaev a “philosophical poet,” and Frank a “Christian realist.” Solov’ëv’s theosophical attempt to philosophically substantiate faith and consequently eschatological (...) prophecy finds itself in the same tragic predicament as Christian faith in general when amalgamated on a one to one basis with the world. I am to show that this is not the case for any of the three other authors discussed, however, much they did adhere to some of Solov’ëv’s major lines of thought. (shrink)

The text examines Sergej Nikolajeviè Bulgakov’s description of the philosopheme as thoroughly “immanent” (viz., the immanence of man qua being, such that ontology in Bulgakov becomes a conceptual analogue for immanence) and the corollary that such immanence necessarily excludes the problematic of the “creation of the world.” Because of this resolute immanence and the notion that the creation of the world in the form of creatio ex nihilo requires a non-immanent or nonontological thought and concept, the problematic for Bulgakov (...) is approached only by a theologeme. Appropriating this argument as material for a cursory philosopheme, the text attempts to transform Bulgakov’s theologeme into a philosopheme through an elision of God and dogma that overdetermines the theologeme. This philosopheme (nascent within Bulgakov’s work itself, in both his hesitation to the overdetermination of immanence and the commitment to the problem of creation) would be a thoroughly non-ontological philosopheme, one that allows for the treatment of the problematic of “creation” or singular ontogenesis, yet with the corollary that this philosopheme must rely on an “ontological zero” Such a philosopheme qua ontologically empty formula nevertheless remains ontologically significant insofar as it is to evince the limit of ontology, in the ontological zero’s nonrelationality to ontology. (shrink)

Vladimir Solov’ëv, Sergej Bulgakov, Nikolaj Berdjaev, and Semën Frank shared the conviction that Creation is incomplete: humanity must arrive at organizing social life on an “eighth day.” Thus they prophesied the Universal Church, “social Christianity,” “personalist socialism,” and “spiritual democracy.” Their attempt to avoid any illegitimate confusion between independent rational thought and Christian faith prompted Bulgakov to become an ordained theologian, Berdjaev a “philosophical poet,” and Frank a “Christian realist.” Solov’ëv’s theosophical attempt to philosophically substantiate faith and consequently eschatological (...) prophecy finds itself in the same tragic predicament as Christian faith in general when amalgamated on a one to one basis with the world. I am to show that this is not the case for any of the three other authors discussed, however, much they did adhere to some of Solov’ëv’s major lines of thought. (shrink)

At the core of Dostoevskij's philosophy and theology lies a concept according to which the Truth (Istina) is antinomical: it contains both a thesis and its antithesis without expectation of synthesis. This concept can be traced to Eastern Patristics. After Dostoevskij, the theory of antinomies was elaborated by 20th century Russian religious thinkers such as Pavel Florenskij, Sergej Bulgakov, Nikolaj Berdjaev, Semën Frank, and Vladimir Losskij. Their ideas help us to understand that Dostoevskij's dialogism, made famous in its secular (...) guise by Bakhtin, has a theological underpinning. Dostoevskij's exposition of conflicting truths should therefore be seen not as a case of irresolvable contradiction or paradox but as an organic wholeness. (shrink)

At the core of Dostoevskij's philosophy and theology lies a concept according to which the Truth is antinomical: it contains both a thesis and its antithesis without expectation of synthesis. This concept can be traced to Eastern Patristics. After Dostoevskij, the theory of antinomies was elaborated by 20th century Russian religious thinkers such as Pavel Florenskij, Sergej Bulgakov, Nikolaj Berdjaev, Semën Frank, and Vladimir Losskij. Their ideas help us to understand that Dostoevskij's dialogism, made famous in its secular guise (...) by Bakhtin, has a theological underpinning. Dostoevskij's exposition of conflicting truths should therefore be seen not as a case of irresolvable contradiction or paradox but as an organic wholeness. (shrink)

This paper commemorates thepresentation of the honorary doctorate, in May2001 by the University of ód, toProfessor Andrzej Walicki. On this occasion,the Honorary Graduate delivered a lecturedevoted to his first philosophy teacher –Sergej Iosifovich Hessen, a prominent RussianNeo-Kantian philosopher and a liberal inmatters social and political. I try to analyzethe main features of Hessen''s philosophicalneo-Kantianism, in particular the inevitabilityof a choice between the absolute and therelative both in epistemology and in ethics inthe context of contemporary philosophy.

The article presents Gogol as marking the end of a century-long phase of secularism in Russian culture, from Peter the Great to Pushkin, and as the first writer to represent the cultural phenomenon of the ‘New Middle Ages’ and renewed religious zeal, first described by Berdyaev; further, it highlights some commonalities between Gogol and Belinsky and takes Belinsky as a leading instance of ‘religious atheism’. The article goes on to consider Russian culture’s need for neutral ‘middle ground’ between its multiple (...) and extreme polarities and, in this context, highlights Sergej Averintsev’s plea for an orientation towards Aristotelianism. (shrink)

At the turn of the century an intimate alliance of philosophers, poets and theologians discovered the incarnation of their aspirations for a spiritually transformed world in the symbol of Sophia, the Divine Wisdom of God. Under her various aliases as the Divine Feminine, the Wisdom Clothed in the Sun and the Beautiful Lady, this feminine archetype usurped the traditional role of Christ as the mediator between heaven and earth. She was, however, primarily the inspiration of the Russian philosopher-poet, Vladimir Solov’ev (...) (1853–1900), who created of her the cornerstone for both his metaphysical and aesthetic systems. This spiritual courtship of the Divine Sophia deeply patterned the literary works and interrelationships not only of such prominent symbolist writers as Aleksandr Blok and Andrej Belyj, but brought to light religious eccentrics like Anna Schmidt in a scandalous fashion. Sophia’s influence ranged far beyond the narrower confines of literature and eventually provoked one of the most fascinating debates within the modern émigré Russian Orthodox Church through the offices of Sergej Bulakov, an apparent student of Solovev’s Sophiology. (shrink)

Richard Janko's acclaimed translation of Aristotle's _Poetics_ is accompanied by the most comprehensive commentary available in English that does not presume knowledge of the original Greek. Two other unique features are Janko's translations with notes of both the _Tractatus Coislinianus_, which is argued to be a summary of the lost second book of the Poetics, and fragments of Aristotle’s dialogue On Poets, including recently discovered texts about catharsis, which appear in English for the first time.

Ṣadr, Muḥammad Bāqir; Islamic philosophy; 20th century.

Classical Sanskrit commentary on Brahmasūtra; includes original Sanskrit text with English translation.