Matija Vlačić Ilirik was one of the pillars of Luther’s Reformation. In a special way, he dedicated himself to one of its most important issues – the understanding of the Scriptures, and can, therefore, be considered a significant instigator of the founding of modern hermeneutics. As an excellent connoisseur of classical languages (Hebrew, Greek and Latin) he recognized the importance and dealt with many issues of language, grammar, logic, and dialectic, as essential prerequisites for understanding everything which exists, and hence (...) of the written text also. In this connection, his skepticism towards philosophy is apparent, since the main source of theological cognition, for him, is revelation, and not the human reason, which was principally destroyed by Original Sin. He found the confirmation of his ideas in the current debates with both proponents and opponents of the Reformation, as well as in his research into church history, wherein he incessantly tried to find the witnesses of the truth, as he perceived it. (shrink)

Matija Vlačić Ilirik was one of the pillars of Luther’s Reformation. In a special way, he dedicated himself to one of its most important issues – the understanding of the Scriptures, and can, therefore, be considered a significant instigator of the founding of modern hermeneutics. As an excellent connoisseur of classical languages he recognized the importance and dealt with many issues of language, grammar, logic, and dialectic, as essential prerequisites for understanding everything which exists, and hence of the written text (...) also. In this connection, his skepticism towards philosophy is apparent, since the main source of theological cognition, for him, is revelation, and not the human reason, which was principally destroyed by Original Sin. He found the confirmation of his ideas in the current debates with both proponents and opponents of the Reformation, as well as in his research into church history, wherein he incessantly tried to find the witnesses of the truth, as he perceived it. (shrink)

Heidegger, first of all, perceives modern thinking to be a source of technology in its partly threatening dimension, though this source was inherited fromGreek thinkers. However, technology and threat, which arises from it, are not some kind of inevitable fate, but are the destiny of Being, which should be calmly awaited in its mysteriousness. For where there are threat and danger, there also is a prospect of salvation – in this way Heidegger adopts Hölderlin’s restrained optimism. Furthermore, salvation presupposes constant (...) inquiry as an expression of the piety of thought. If it does not fall to its proper place, then the forgotness of Being, the abandonment of Being, war and triumph of different modern technologies, which have created a lot of trouble in the technological age, can take root. Therefore, it seems that only enlightened thinking, which is revealed in its inquisitive piety, can offer some way out. (shrink)

The relation between philosophy and theology in Martin Heidegger’s thought is multilayered and tense. On the one hand, he admits that his theological origin, i.e. his Christian-Catholic rootedness, determines the direction of his thought, while on the other hand, he has been fighting against theology that is too much tinted with philosophy. At the same time, he opposes that his thought be called theistic or atheistic. In the analytic of Dasein he wants to create assumptions that would enable him to (...) talk about God, gods or divine in general. This brings him close to mysticism, and even more so to mythology, which is revealed in his interpretation of Hölderlin. Nietzsche’s talk about God’s death helps him in this context. However, neither with Nietzsche nor with Heidegger does this death look like real death. Both thinkers hold that death strikes that God who has in philosophy and theology been made a being. After the thinking of the Being had thrown light upon their thought, God of Biblical theology and above all God whose coming is expected according to Heidegger cannot be left to death, because he evades human comprehension, especially oneDas Verhältnis zwischen Philosophie und Theologie im Denken von Martin Heidegger ist vielschichtig und gespannt. Einerseits gibt Heidegger zu, daß seine theologische Herkunft, d.h. seine christlich-katholische Verwurzelung, für sein Denken auch richtungsweisend ist, andererseits kämpft er sein ganzes Leben lang gegen eine Theologie, die allzu sehr philosophisch geprägt ist. Zur gleichen Zeit wehrt er sich dagegen, daß sein Denken theistisch oder atheistisch genannt wird. In einer Daseinsanalytik will er Voraussetzungen schaffen, um von Gott, von Göttern, oder vom Göttlichem überhaupt sprechen zu können. Dies bringt ihn in die Nähe von Mystik, ja sogar in die Nähe von Mythologie, was vor allem in seiner Hölderlininterpretation seinen Niederschlag findet. In diesem Zusammenhang hilft ihm auch Nietzsches Rede vom Tode Gottes. Dieser Tod aber scheint weder bei Nietzsche noch bei Heidegger ein echter zu sein. Der Tod trifft bei beiden Denkern den Gott, der in Philosophie und in Theologie zum Seienden gemacht wurde. Der Gott der biblischen Theologie, und vor allem der Gott, dessen Ankunft, nach Heidegger, zu erwarten ist, nachdem das Seins-Denken ihr Gedachtes gelichtet hat, kann nicht dem Tode überliefert werden, weil er sich dem Zugriff des Menschen, vor allem in Form von Philosophie und Theologie, entzieht. (shrink)

The relation between philosophy and theology in Martin Heidegger’s thought is multilayered and tense. On the one hand, he admits that his theological origin, i.e. his Christian-Catholic rootedness, determines the direction of his thought, while on the other hand, he has been fighting against theology that is too much tinted with philosophy. At the same time, he opposes that his thought be called theistic or atheistic. In the analytic of Dasein he wants to create assumptions that would enable him to (...) talk about God, gods or divine in general. This brings him close to mysticism, and even more so to mythology, which is revealed in his interpretation of Hölderlin. Nietzsche’s talk about God’s death helps him in this context. However, neither with Nietzsche nor with Heidegger does this death look like real death. Both thinkers hold that death strikes that God who has in philosophy and theology been made a being. After the thinking of the Being had thrown light upon their thought, God of Biblical theology and above all God whose coming is expected according to Heidegger cannot be left to death, because he evades human comprehension, especially one in the form of philosophy and theology. (shrink)

We present a study of the linguistic output of the German-speaking writer Robert Walser using Natural Language Processing (NLP). We curated a corpus comprising texts written by Walser during periods of sound health, and writings from the year before his hospitalization, and writings from the first year of his stay in a psychiatric clinic, all likely attributed to schizophrenia. Within this corpus, we identified and analyzed a total of 20 linguistic markers encompassing established metrics for lexical diversity, semantic similarity, and (...) syntactic complexity. Additionally, we explored lesser-known markers such as lexical innovation, concreteness, and imageability. Notably, we introduced two additional markers for phonological similarity for the first time within this context. Our findings reveal significant temporal dynamics in these markers closely associated with Walser’s contemporaneous diagnosis of schizophrenia. Furthermore, we investigated the relationship between these markers, leveraging them for classification of the schizophrenic episode. (shrink)

The philosopher Jorge J. E. Gracia engages fifteen prominent scholars on race, ethnicity, nationality, and Hispanic/Latino identity in the United States. Their discussion joins two distinct traditions: the philosophy of race begun by African Americans in the nineteenth century, and the search for an understanding of identity initiated by Latin American philosophers in the sixteenth century. Participants include Linda M. Alcoff, K. Anthony Appiah, Richard J. Bernstein, Lawrence Blum, Robert Gooding-Williams, Eduardo Mendieta, and Lucius T. Outlaw Jr., and their dialogue (...) reflects the analytic, Aristotelian, Continental, literary, Marxist, and pragmatic schools of thought. These intellectuals start with the philosophy of Hispanics/Latinos in the United States and then move to the philosophy of African Americans and Anglo Americans in the United States and the philosophy of Latin Americans in Latin America. Gracia and his interlocutors debate the nature of race and ethnicity and their relation to nationality, linguistic rights, matters of identity, and Affirmative Action, binding the concepts of race and ethnicity together in ways that open new paths of inquiry. Gracia's Familial-Historical View of ethnic and Hispanic/Latino identity operates at the center of each of these discussions, providing vivid access to the philosopher's provocative arguments while adding unique depth to issues that each of us struggles to understand. (shrink)

I argue that an analogy between pains and sounds suggests a way to give an objective account of pain which fits well with a naïve perceptualist account of feeling pain. According to the proposed metaphysical account, pains are relational physical events with shared qualitative nature, each of which is constituted by tissue damage and the activation of nociceptors. I proceed to show that the metaphysical proposal is compatible with platitudes about pains being animate, private, and self-intimating states.

ResumoEste artigo propõe elucidar a relação entre a cibernética e a mecanologia na obra de Simondon, considerando suas duas teses de doutorado e a entrevista concedida em 1968 a Jean Le Moyne, a pedido do Ofício do Filme do Québec, no Canadá, ao longo da qual é predominante o uso de "mecanologia", em contraste com as teses, onde sofre a concorrência dos vocábulos "alagmática" e "organologia", ficando o termo "cibernética" na penumbra. A cibernética é celebrada na França em 1962, no (...) contexto dos famosos Colóquios de Royaumont, quando Norbert Wiener foi homenageado e a cibernética ocupou toda a cena, com a participação ativa de Simondon na organização do evento. Essa situação leva os estudiosos a interrogar-se pelo destino do termo "cibernética" em sua obra, caso estivesse em jogo a segunda cibernética, em vez da primeira, e que só veio a lume mais tarde. Mais do que o interesse historiográfico do assunto, o artigo pretende suscitar um interesse epistemológico na filosofia da tecnologia. O desafio é lançar luz sobre a questão ainda por demais obscura acerca das relações entre a tecnologia, a engenharia e a ciência.This article aims to clarify the relationship between cybernetics and mechanology in Simondon's work, considering his two doctoral theses and the interview he gave in 1968 to Jean Le Moyne, at the request of the Quebec Film Office in Canada. In this interview the use of "mechanology" is predominant, in contrast with the theses, where it suffers from competition with terms such as "allagmatics" and "organology", leaving the term "cybernetics" in the shade. Cybernetics is celebrated in France in 1962, in the context of the famous Royaumont Colloquia, when Norbert Wiener was honored and cybernetics occupies the whole scene, with Simondon's active participation in the event organization, This situation leads experts to question the fate of the word "cybernetics" in his work, in the case the second cybernetics was at stake, instead of the first one, but that only came to light later. More than a subject of historiographical interest, the article aims to evoke an epistemic interest in the philosophy of technology. The challenge is to shed light on a question that still remains obscure: the relationships among technology, engineering and science. (shrink)

ABSTRACT Neurath’s scientific utopianism is the proposal that the social sciences should engage in the elaboration, development, and comparison of counterfactual scenarios, the ‘utopias’. Such scenarios can be understood as centerpieces of scientific thought experiments, that is, in exercises of imagination that not only promote conceptual revision, but also stimulate creativity to deal with experienced problems, as utopias are efforts to imagine what the future could look like. Moreover, utopian thought experiments can offer scientific knowledge to inform political debates and (...) decisions, contributing to the shaping of society. This essay reconstructs a historical event as an example of Neurath’s utopianist methodology. In the late 1970s and early 1980s, a scientific and political commission appointed by the Western German Parliament devised and compared four scenarios for future energetic-economic policies. Conclusions of the commission informed political decisions that put Western (later reunified) Germany in a route towards becoming a green industrial power. A fundamental part of the commission’s work involved an appeal to imagination, allowing for the characterization under Neurath’s methodology. (shrink)

The article deals with the financing of investment projects by the World Bank, especially the rehabilitation of hydropower plants. It is noted that cooperation with Ukraine World Bank launched since 1992. The World Bank develops and finances projects at the request of the Government of Ukraine. After evaluating the project and the terms of the loan are following the negotiations, the approval of the Board of Directors and the signing of the agreement. The funds of the World Bank in Ukraine (...) are on the system of financing and investment projects. The content system projects is to change the conditions and rules of certain sectors of the public administration or industries. The aim of the investment projects is the technical reconstruction of some existing businesses a particular industry or region, creating new companies or provide funds to replenish the working capital of enterprises. This clearly defined list of goods, services and works to be procured through the World Bank loan. The paper conclusions on the results of the project of rehabilitation of hydropower plants. SuccessinitiatedenergyreforminUkraineislargelydeterminedbytheefficiencyoftheinvestmentpolicy, including attracting loans from international financial organizations. On receipt of credit, including the World Bank, depend on the possibility of upgrading technologically obsolete and worn-out fixed assets of the energy sector and problems olving reduce country's energy dependence, improve energy efficiency and reduce the impact on the environment. In turn Hydropower Rehabilitation project funding by the World Bank Ukraine will ensure uninterrupted operation of hydropower plants and have a positive impact on the environmental and energy security. (shrink)

How do we relate globalisation to other types of mondialisation, such as communications and economics? The answer should be: any globalisation should be motivated by the general interest of humanity and striving to that aim. In practice, this means that international protection of human rights and environmental rights need not only jurisdictional but also, above all, ethical standards. Without it, a conflict between different types of globalisation could become damaging, almost dangerous. The very idea of the global village that has (...) so well explained the phenomenon of mondialisation can assist in solving the problems that need to be addressed. One of the features of each village is the intense connection among the inhabitants. That phenomenon is now present globally, which is the essence of globalisation. That implies a global responsibility that must be implemented on the one hand by communities and the other by individuals, especially those who serve in the service of community — politicians. The crucial question arises, “How to define the responsibility of one and the others?” It is evident that at the top of the pyramid, there are major planetary problems whose solutions require the cooperation of all nations and countries. The straightforward phrase “Think globally, act locally”, expresses the rule of the fundamental game of the global world and its diversity — a possible ethic of sustainable development. (shrink)

This article investigates three things: (1) what development might be, (2) how development and ethics might be related, and (3) what an ethics of development might look like. First, I show how if we move away from an essentialist metaphysics of being to a possibilist-functionalist metaphysics of becoming in our understanding of development, we can reconceptualize ethics as self-directed ontogeny. Thus, ethics turns out to be a part of development. Secondly, I sketch out the possibility of an ethics of development, (...) showing how it should be based on three desiderata: (1) sustainability, promoting the long-term existence of the maximum human and non-human biodiversity, (2) democracy, promoting human-human relationships that are bidirectional and, to the extent possible, non-imposing, and (3) non-ethnocentrism, promoting true modernity; a modernity not predicated on a non-existent abstract universality but on concrete syncretism. The ultimate aim of this ethics of development is the optimization of individual and collective subjectivity and agency across time. (shrink)

Recent anti-governmental social movements in countries of former Yugoslavia have awakened the spirit of contention which had been dormant for almost two decades. The overwhelming economic deprivation, accompanied by the massive violation of basic human rights of the citizens, urged the challengers to take the streets.This paper is focused on comparison of two movements, the “Citizens for Macedonia” movement in the Republic of Macedonia and the “Bosnian Spring” in Bosnia and Herzegovina, highlighting the role and influence of movements on the (...) occurrence of policy outputs which articulated claims put forward by social movement organizations as well as other movement actors in the two respective countries. The analysis will be conducted taking into consideration specific social movement related variables like forms/types of claims-making and repertoires of action, as well as wider political process factors such as repression by state actors, and the attitude of allies and opponents of the movements.Regarding the methodological approach, we will apply a mixed comparative research design, with variation both on side of the independent and the dependent variables. Since the outcomes of the movements are already tangible, we will also apply elements of process tracing methodology, reconstructing the events as much as possible. My primary data collection tools encompass in-depth interviews with four specific categories of interviewees as well as thorough document analysis referring to the policy outputs. (shrink)

In a attempt to get around a certain misunderstanding that prevents us from seeing the similarities between Alain Badiou’s theory of the subject and the Wertkritik (or critique of value), we try to point out how in these two conceptual approaches there is an absolute refusal of the capitalist system. In order to do so, it was necessary to elucidate how the resumptions of Marx’s thought that are materialized, in one case, in the theorization carried out by Badiou and, in (...) the other, by the critique of value, although they do not coincide with each other, do not truly prescribe an exclusion of each other. (shrink)

Many philosophers have been appointed to top-level political positions during Chile's modern history. What makes Chilean philosophers unique in the context of Latin America and beyond, is that they have developed a sophisticated rationale for both their participation and withdrawal from politics. All along, philosophers have grappled with fundamental problems such as the role of religion and politics in society. They have also played a fundamental role in defining the nature and aims of higher education. The philosophers' production constitutes a (...) substantial, albeit largely unknown, portion of the intellectual history of Chile and Latin America. This book describes in detail the evolution of philosophical work in Chile, and pays close attention to the relationship between philosophical activity and contemporary social and political events. Various Chilean philosophical sources are discussed for the first time in the literature on Chilean ideas. The work of such intellectuals as Andres Bello, Valentin Letelier, Enrique Molina, Jorge Millas, Juan Rivano, Juan de Dios Vial Larrain, and many others is examined in relation to the principal political and educational issues of their time. The book also develops a distinction between the two main currents of Chilean philosophy, namely, a "professionalist" current that seeks the independence of the field from social and political involvements, and a "critical" current that seeks to relate philosophical activity to national realities. (shrink)

After unsuccessful attempts to form Liberal-Socialist and tripartite cabinets, another center-left cabinet was made. It was the first cabinet headed by Flemish Christian-Democratjean-Luc Dehaene. Not commanding a two-thirds majority in Parliament, the constitutional reform agenda was referred to a community-to-community dialogue which resulted in an overall constitutional reform agreement concluded in the fall.Not much action was taken on the budget deficit, and the cabinet's reliance on new taxes led to tension inside the coalition, with the CVP insisting on additional spending (...) cuts. Labor and management reached agreement on a 1993-94 national inter-industry accord for the private sector.The cabinet decided to abolish conscription, and the armed farces were involved in UN-sponsored peacekeeping missions in ex-Yugoslavia and Somalia.In Parliament, there was a large majority in favor of the Maastricht Treaty. (shrink)