The translation of Being and time is in different ways connected with the understanding of Heidegger’s hermeneutical destruction of the basic philosophic concepts. The translator of Being and Time is further faced with complex theoretical questions, such as the relation between Husserl’s transcendental phenomenology and Heidegger’s hermeneutical phenomenology. The article aims to recognize the importance of Husserl’s phenomenological investigations for the genesis of several central concepts in Being in Time.

It seems that, for Husserl, the fact of human freedom is more fundamental than the transcendental subjectivist constitution of the world, or in other words, this constitution has to be seen in this light and further critically elucidated on the ground of the movement of phenomenological epoch as methodical freedom. This, however, also implies a certain practical doctrine and self-trial of Europe. After all, Europe is but this freedom of individuality and responsible personality, which is the only way it can (...) come to an agreement on the interpersonal, intercultural and international level. If this proves to be the authentic meaning of Husserl's disclosure of Lebenswelt, then this immediately paves the way for the philosophical investigation of the present condition of Europe, affirming us in the sense of responsible individuality and mutual discussion. (edited). (shrink)

The translation of Being and time is in different ways connected with the understanding of Heidegger’s hermeneutical destruction of the basic philosophic concepts. The translator of Being and Time is further faced with complex theoretical questions, such as the relation between Husserl’s transcendental phenomenology and Heidegger’s hermeneutical phenomenology. The article aims to recognize the importance of Husserl’s phenomenological investigations for the genesis of several central concepts in Being in Time.

Interpretative horizons, which determine the position of a concept within a given philosophical context open up a broader issue of linguistic expression and culture. Begriffsgeschichte therefore cannot be limited to a special philosophical discipline, since its relevance comes to the front primarily on the interdisciplinary level of humanities, in general. (edited).

Plato’s definition of philosophy as a mania in the first place distances philosophy from prudence of the so called common sense and places it between the enthusiastic madness of poets and clairvoyants on the one hand, and ironic concealment on the other, which in this very madness prove to be parts of the same question: How can that which is unhidden be revealed in the hidden? Erotic enthusiasm of philosophy is a special sort of madness. It is the paradoxical closeness (...) that is rendered possible by distance. Approaching the distant is recollection. Recollection is by no means a reproduction of anything, but a thought of that which is always preconceived in previous intelligibility, so that it is always being concealed in it. Out of this, the wondering and amazement brings back the unforgettable in Plato’s philosophy, the unusual measures of poetry and of our own oblivion. (shrink)

Plato's definition of philosophy as a mania (in Phaedrus) in the first place distances philosophy from prudence of the so-called common sense and places it between the enthusiastic madness of poets and clairvoyants on the one hand, and ironic concealment on the other, which in this very madness prove to be parts of the same question: How can that which is unhidden be revealed in the hidden? Erotic enthusiasm of philosophy is a special sort of madness. It is the paradoxical (...) closeness that is rendered possible by distance. Approaching the distant is recollection. Recollection is by no means a reproduction of anything, but a (loving) thought of that which is always preconceived in previous intelligibility (disclosure of everything), so that it is always being concealed in it. (edited). (shrink)

Rechtzeitig zum Abschluss der Gesamtausgabe der Werke von Edith Stein liefert die vorliegende Studie einen fundierten Verstehensschlussel zum Denken der bekannten Philosophin, Husserl-Schulerin, Frauenvertreterin, Judin, Christin und Ordensfrau. Der Autor kann ihn nicht nur in Steins Christlicher Philosophie nachweisen, sondern auch in ihrer eng mit ihrer geistigen Suche verknupften Biographie. Die Originalitat Edith Steins tritt hierbei deutlich zutage, und zwar auch und gerade in ihrem theologischen Ansatz, der spurbar durch ihre Herkunft aus dem Judentum gepragt ist. So liefert dieses Buch (...) ein prazises Grundprofil der Intellektualitat, Geistigkeit und Spiritualitat dieser grossen Personlichkeit. Denn Edith Stein war weit mehr als nur die Protagonistin einer vergangenen Wendezeit. Ihre Glaubensgeschichte ist eine moderne, ihre Bedeutung fur das christlich-judische Gesprach der Gegenwart ist bei weitem noch nicht voll erschlossen, und in der Debatte um das Verhaltnis von Glaube und Vernunft hat sie ebenso Massstabe gesetzt wie in der Religionstheologie. Vor allem aber hat sie mit der Betonung der bleibenden Individualitat und Freiheit des Einzelnen bei gleichzeitiger Berufung zu einem Leben in Verantwortung und Gemeinschaft eine religios begrundete Maxime formuliert, die auch heute noch tragfahig sein kann. Ausgang und Ziel dieser Theologie ist der Glaube an den dreifaltigen Gott, der sich nach biblischer Uberlieferung als der Ich bin, der Ich bin offenbart. Das schlussfolgernde Denken, so die Uberzeugung Edith Steins, kann einen ersten Hinweis auf die Existenz Gottes geben. (shrink)

The purpose of the article is to present the outlines of the reception and the influence of Heidegger’s philosophy on the territory of former Yugoslavia. This reception and influence were in their essence co-conditioned by specific political, social and cultural circumstances in the region, which were throughout accompanied by “the syndrome of dehumanization”. The confrontation with Heidegger’s philosophy is therefore co-defined by the profoundly experienced crisis of European humanity. During both world wars the attempt of an overcoming of this crisis (...) of humanity by the means of phenomenological and existentialist philosophy was the main focus of attention. The period after the Second World War is denoted by the linking of Marxism with Heidegger’s attempt to surpass philosophy as metaphysics through the perspective of the history of being; in this context we specifically discuss the Praxis philosophical school and the original philosophical thought of Vanja Sutlić. During the disintegration of Yugoslavia and in the period thereafter, besides the intensive appropriation of Heidegger’s thought through translations and interpretations, which also led to the thorough study of Slavic philosophical terminologies, post-Heideggerian ways of thinking came to the fore, together with the possibility for a new humanization within the wider European and global social framework. (shrink)

The philosophical translation should be considered as a special usage of language. The author reflects upon the spiritual, historical and intercultural roles of translation and its significance for the philosophical experience of Slovenian language, a very important one in the case of translating Being and Time. The problem is how to turn this hermeneutic experience into a concrete translation.

Since the practice turn, the role technologies play in the production of scientific knowledge has become a prominent topic in science studies. Much existing scholarship, however, either limits technology to merely mechanical instrumentation or uses the term for a wide variety of items. This article argues that technologies in scientific practice can be understood as a result of past scientific knowledge becoming sedimented in materials, like model organisms, synthetic reagents or mechanical instruments, through the routine use of these materials in (...) subsequent research practice. The proposed theoretical interpretation of technology is examined through a case where a model organism—Drosophila melanogaster—acted as a technology for investigating a contested biological effect of a mechanical instrument: Hermann J. Muller’s experiments on X-ray mutagenicity in the 1920s. The article reconstructs how Muller employed two synthetic Drosophila stocks as tests for measuring X-rays’ capacity to cause genetic aberration. It argues that past scientific knowledge sedimented in the Drosophila stocks influenced Muller’s perception of X-ray-induced mutation. It further describes how Muller’s concept of X-ray mutagenicity sedimented through the adoption of X-ray machines as a ready-made resource for producing mutants by other geneticists, for instance George Beadle and Edward Tatum in their experiments on Neurospora crassa, despite ongoing disputes surrounding Muller’s conclusions. Technological sedimentation is proposed as a potential explanation why sedimentation and disputation may often coexist in the history of science. (shrink)

Slovenian epistemology is characterised by an idiosyncratic canon, based on three fundamental authors: Gaston Bachelard, Alexandre Koyré, and Thomas Kuhn. What binds this canon together is the attitude that the history of science should be viewed as a history of radical breaks or revolutions in scientific thought. The drawback of such an anthology of authors is not only that it is outdated, but that, from the position of this canon, it is difficult to discern the problems stemming from the approach (...) to history of science it endorses. In order to highlight the blind spots of Slovenian epistemology, I examine a different interpretative trajectory of the notion of scientific revolution in the United Kingdom and the United States. The methodological program, which focuses on revolutionary breakthroughs in scientific ideas, is thus re-evaluated by considering its strategic role in the institutionalisation of the history of science as a discipline. The event that marked the translation of French epistemology into English history of science were the lectures of the delegates from the Soviet Union at the Second International Congress of the History of Science and Technology in 1931. In post-war Anglo-American history of science, the concept of scientific revolution was adopted as a means of excluding Marxist studies of science – which had spread under the influence of the Soviet delegation – from the realm of acceptable discourse. I demonstrate how the Cold War historiography of science introduced a divide between the “internal” and “external” factors of scientific development, and their supposed synthesis in the work of Thomas Kuhn. Finally, I review the critiques that the sociology of scientific knowledge levelled at the story of the Scientific Revolution and point out the importance of these controversies for current epistemological research. (shrink)

During the pandemic there were many ways of handling the contagious SARS-CoV-2 virus, most of them in haptic terms, or in terms of touch: masks, hand disinfection, social distancing, quarantines, (self)isolations. Touch thus became not only the privileged object of the new bio-politics, striving to preserve life at all costs, but also what was lost during the pandemic. To be sure, a loss of something we never had that even the vaccine, which promised a return to normal, but actually paved (...) the way for a “brave new post-pandemic world,” could not rehabilitate. In short, one of the elements that radically changed with and in the (post-)pandemic world is precisely the elusive object of touch, which we propose to conceptually grasp through the coinage of the concept of its “mateReal hapticity.”. (shrink)

Bivanja -- Začrtanost -- Obznak -- Jezikovna torba -- Kritična humanost -- Integral -- Osvobojeni lik -- Seminar -- Pogovor.

The article deals with four forms of power grabs through the conceptual connection between touch and power, focusing on four structural breakthroughs that show the changing process that this relation underwent, from the secularisation of the sacral via profane materialism until contemporary vulgar-materialism: Christian _Noli me tangere; _monarchic _King’s Evil; _materialistic _Warenfetischismus_; and profane _Grab-’em-by-the-pussy. _.

The underlying premise of this essay is that the essential contribution of the hermeneutic turn in contemporary philosophy is the acknowledgment of a historical criterion of thinking, whereby the philosophical tradition is claimed by the question of its own truth. Philosophy, historically established by founding experience in truth, thus finds itself facing the open experience of truth, i.e. the truth as the coming about of the openness. Philosophical hermeneutics, as differing from hermeneutic philosophy, cannot limit itself solely to interpretative criticism. (...) Rather, it must follow the opening of truth primarily happening in transit from thinking to language. And the moment of this transit is the question of ourselves. (shrink)

Focuses on the understanding of meaning as a way of thinking in parallels.

Kada se raspravlja o filozofskoj hermeneutici, riječ »filozofska« nije tek običan atribut. Prije svega, ona označava zbiljsku djelatnost filozofije same, koja u sebi razotkriva hermeneutičko pitanje o mogućnosti istine. Razvoj filozofske hermeneutike u 20. st. ovisi dakle o povijesnom suočavanju filozofije s pitanjem o mogućnosti njene imanentne istine. Ova »povijesna« dimenzija nije nešto izvanjsko filozofiji, već njena unutarnja sposobnost mogućnosti samog filozofskog mišljenja koje implicira temeljnu pretpostavku filozofske hermeneutike na koju ovdje pokušavamo ukazati i razraditi. Stoga unaprijed prihvaćamo povijesni kriterij (...) filozofskog mišljenja.When discussing philosophical hermeneutics, the word »philosophical« is not just an ordinary attribute. Above all, it denotes the very activity of philosophy itself, which in itself discloses the hermeneutic question of the possibility of truth. The development of the 20th century philosophical hermeneutics thus depends on the philosophy’s historical facing the question of the possibility of its immanent truth. This »historical« dimension is not something extrinsic to philosophy, but rather an intrinsic quality of the possibility of philosophical thinking itself, which implies the basic presupposition of philosophical hermeneutics we’re here trying to indicate and develop. We therefore accept in advance the historical criterion of philosophical thinking. (shrink)

The contribution links three unusually connected suspects in order to tackle the question of human action, which is eminently at stake not only in the realms of politics and in the field of history, but also in philosophy, and, as a peculiar link between the two, theatre, namely: Hannah Arendt, G.W.F. Hegel, and William Shakespeare. And In order to connect all three authors and their respective fields of philosophy, politics, and theatre as regards the particular issue of action, the starting (...) point will be the figure of Achilles as portrayed in Homer’s Iliad. (shrink)

When discussing philosophical hermeneutics, the word »philosophical« is not just an ordinary attribute. Above all, it denotes the very activity of philosophy itself, which in itself discloses the hermeneutic question of the possibility of truth. The development of the 20th century philosophical hermeneutics thus depends on the philosophy’s historical facing the question of the possibility of its immanent truth. This »historical« dimension is not something extrinsic to philosophy, but rather an intrinsic quality of the possibility of philosophical thinking itself, which (...) implies the basic presupposition of philosophical hermeneutics we’re here trying to indicate and develop. We therefore accept in advance the historical criterion of philosophical thinking. (shrink)

This article reports findings of a hermeneutic phenomenological study that explored the clinical learning experience for Malawian undergraduate student nurses. The study revealed issues that touch on both nursing education and practice, but the article mainly reports the practice issues. The findings reveal the emotions that healthcare workers in Malawi encounter as a consequence of practising in resource-poor settings. Furthermore, there is severe nursing shortage in most clinical settings in Malawi, and this adversely affects the performance of nurses because of (...) the excess workload it imposes on them. The results of the study also illustrate loss of professional pride among some of the nurses, and the article argues that such a demeanour is a consequence of burnout. However, despite these problems, the study also reveals that there are some nurses who have maintained their passion to care. (shrink)

What is a logical constant? In which terms should we characterize the meaning of logical words like “and”, “or”, “implies”? An attractive answer is: in terms of their inferential roles, i.e. in terms of the role they play in building inferences. More precisely, we favor an approach, going back to Dosen and Sambin, in which the inferential role of a logical constant is captured by a double line rule which introduces it as reflecting structural links (for example, multiplicative conjunction reflects (...) comma on the right of the turnstyle). Rule-based characterizations of logical constants are subject to the well known objection of Prior’s fake connective, tonk. We show that some double line rules also give rise to such pseudo logical constants. But then, we are able to find a property of a double line rules which guarantee that it defines a genuine logical constant. Thus we provide an alternative answer to Belnap’s requirement of conservatity in terms of a local requirement on double line rules. (shrink)

Prior’s Tonk is a famously horrible connective. It is defined by its inference rules. My aim in this article is to compare Tonk with some hitherto unnoticed nasty connectives, which are defined in semantic terms. I first use many-valued truth-tables for classical sentential logic to define a nasty connective, Knot. I then argue that we should refuse to add Knot to our language. And I show that this reverses the standard dialectic surrounding Tonk, and yields a novel solution to the (...) problem of many-valued truth-tables for classical sentential logic. I close by outlining the technicalities surrounding nasty connectives on many-valued truth-tables. (shrink)