Ce volume rassemble pour l’essentiel les contributions d’un colloque organisé à l’université de Södertörn (Suède) en 2006. Dans leur introduction, les éditrices, J. Bornemark et M. Sà Cavalcante Schuback, rappellent l’importance et la diversité des travaux que des phénoménologues comme Max Scheler, Ortega y Gasset, Eugen Fink, Simone de Beauvoir, Ludwig Binswanger ainsi qu’Emmanuel Levinas et Jean-Luc Marion ont implicitement ou explicitement consacré au phénomène érotique. Comment la phénomé...

The study focused on the adventure-based experiential learning component of the North-West University peer helper training program. The aim of this study was to explore and describe a group of peer helpers’ subjective experiences of their participation in an ABEL program, with a focus on how these experiences related to the concept of grit. A total of 26 students at the North-West University, both male and female, participated in the study. A qualitative research approach with a case study research design (...) was used. The participants completed daily reflective diaries for the duration of the three-day ABEL program. After 3 months of performing their duties as peer helpers, the same individuals participated in focus group interviews. Themes were identified through inductive analysis and discussed regarding their relevance to the concept of grit. The main themes that emerged from both phases of data collection included intra-, inter-, and transpersonal/transcendent aspects, within which participants regularly referred to elements of grit. It was concluded that ABEL, due to its unique nature and demands, provides an ideal mechanism for the facilitation of personal growth on various levels. More specifically, through its clear association with the improvement and/or development of participants’ grit, it could equip these students to be more effective in their role as peer helpers. (shrink)

E's ‘unam’ is the reading favoured by all modern editors. Either reading is possible in terms of sense and metre, and the choice is not an easy one. The attraction of ‘ unam’ is obvious and consists in the stress which it lays on Jocasta's isolation and vulnerability in the face of ‘omnis… iuuentus’. The appeal of ‘una’ is a little more subtle. It emphasises the coming together of the youth, whether Argive or Theban, in common cause against the aged (...) Jocasta. It is ironical that the two fiercely opposed sides are urged to come together not against a mutual foe but against a defenceless old woman. And even more ironical is the notion of the brothers' uniting to kill their mother: from the beginning of the play they have been portrayed as uncompromisingly hostile to each other; now, bent on the impious act of fratricide, they are envisaged as acting together for the first time, but only to accomplish an equally great or even greater impiety – matricide. The reading of A is attractive not only because of the characteristic irony which it expresses, but also because it heralds the even stronger expression of the same notion in 445 with ‘ciuis atque hostis simul…’. One may note also that ‘omnis ruat / una’ appears to be an echo of Vergil's ‘una omnes mere’. (shrink)

E's ‘unam’ is the reading favoured by all modern editors. Either reading is possible in terms of sense and metre, and the choice is not an easy one. The attraction of ‘ unam’ is obvious and consists in the stress which it lays on Jocasta's isolation and vulnerability in the face of ‘omnis… iuuentus’. The appeal of ‘una’ is a little more subtle. It emphasises the coming together of the youth, whether Argive or Theban, in common cause against the aged (...) Jocasta. It is ironical that the two fiercely opposed sides are urged to come together not against a mutual foe but against a defenceless old woman. And even more ironical is the notion of the brothers' uniting to kill their mother: from the beginning of the play they have been portrayed as uncompromisingly hostile to each other; now, bent on the impious act of fratricide, they are envisaged as acting together for the first time, but only to accomplish an equally great or even greater impiety – matricide. The reading of A is attractive not only because of the characteristic irony which it expresses, but also because it heralds the even stronger expression of the same notion in 445 with ‘ciuis atque hostis simul…’. One may note also that ‘omnis ruat / una’ appears to be an echo of Vergil's ‘una omnes mere’. (shrink)

In der byzantinischen Welt der Kunst im breiteren Sinne ist die Baukunst in mehrere voneinander getrennte Richtungen mit unterschiedlichen Merkmalen eingeteilt. Dabei ist eine ähnliche Auffassung des Raums für alle gemeinsam, und eben dieses Element vereint sie restlos zum Kreis der byzantinischen Baukunst. In dieser Hinsicht bildet die sakrale Baukunst auf dem Gebiet Griechenlands eine besondere Ganzheit nicht nur im Hinblick auf eine grosse Anzahl von Denkmälern mit einfacheren und komplexeren Lösungen, sondern auch im Hinblick auf ihre hohen Bauwerte sowie (...) auf ihren reichen Reliefschmuck. (shrink)

Filozofija 21. stoljeća dužna je preispitati fundamentalne pojmove na kojima je zasnovana kako bi se utvrdilo je li povijesni tijek utjecao na promjenu u njihovoj biti i utjecaju. Jedan od takvih pojmova je pojam stvaralaštva koji se od još od starogrčke epohe vezuje za poietičku filozofiju. Neophodno je postaviti pitanje o tome je li još uvijek opravdana podjela prema kojoj je stvaralaštvo sfera ποίησις ili se stvaranje sâmo u tolikoj mjeri promijenilo kroz povijesna kretanja da je potrebno iz temelja ponovno (...) odrediti ne samo njegov pojam nego i sfere njegova utjecaja. Kroz proces takvog ispitivanja važno je ukazati na autore koji su smatrali da upravo ono stvaralačko fundira pojam čovjeka, kao i na one autore koji su upozoravali na takvu mogućnost. Razlika između starogrčkog τέχνη i suvremene tehnike, razlika između čovjeka kao zoon politikon i zoon technikon te razlika u određenjima pojma stvaranja otvaraju bitno pitanje: je li problem stvaralaštva toliko temeljan da je zbog njega neophodno preispitati filozofiju jedne epohe u cjelini? Twenty-first century philosophy is required to re-examine the fundamental concepts upon which it is founded in order to affirm whether the course of history has caused changes in its essence and influence. One such concept is the concept of creativity, which has been tied to poietic philosophy since Ancient Greece. It is necessary to examine the validity of the division according to which creativity lies within the sphere of ποίησις, or if creativity itself has changed to such an extent throughout history that both its concept and its sphere of influence must be thoroughly re-defined. Through such inquiry, it is important to note authors who have claimed that the act of creativity lies at the basis of the concept of man, as well as authors who have indicated this as a possibility. The difference between the Old Greek τέχνη and the modern ‘technique’, the difference between man as a zoon politikon and zoon technikon, and differences in definitions of the concept of creativity all raise an important question: is the problem of creativity so fundamental that it requires a complete re examination of the philosophy of an entire era? (shrink)

Twenty-first century philosophy is required to re-examine the fundamental concepts upon which it is founded in order to affirm whether the course of history has caused changes in its essence and influence. One such concept is the concept of creativity, which has been tied to poietic philosophy since Ancient Greece. It is necessary to examine the validity of the division according to which creativity lies within the sphere of ποίησις, or if creativity itself has changed to such an extent throughout (...) history that both its concept and its sphere of influence must be thoroughly re-defined. Through such inquiry, it is important to note authors who have claimed that the act of creativity lies at the basis of the concept of man, as well as authors who have indicated this as a possibility. The difference between the Old Greek τέχνη and the modern ‘technique’, the difference between man as a zoon politikon and zoon technikon, and differences in definitions of the concept of creativity all raise an important question: is the problem of creativity so fundamental that it requires a complete re examination of the philosophy of an entire era? (shrink)

Članak tematizira različite vrste objašnjenja u povijesti, a problem značaja povijesnog objašnjenja pokušava se riješiti odbacivanjem metodološkog gledišta prema kojem se prirodne znanosti temelje na objašnjenju, a društvene samo na razumijevanju. Povijesna objašnjenja sadrže velik broj singularnih iskaza, i pri njihovu argumentiranju i objedinjavanju povjesničari se služe samo statističkim generalizacijama, budući da univerzalne zakonitosti povijesnih procesa, koji sadržavaju te činjenice, nije moguće utvrditi. No, pri rekonstrukciji povijesnih zbivanja, procesa i struktura nije ni potrebno opisati svaki njihov sastavni dio. U istraživanju (...) i objašnjenju prošlih događaja nikada ne možemo opisati čitav skup kauzalnih uvjeta za ono što se dogodilo, jer se povijesni opis jednog događaja može odnositi samo na mali broj njegovih aspekata i mora se negdje u kauzalnom nizu zaustaviti u traženju onoga što mu je prethodilo. Povijesna je znanost stoga suočena s beskonačnošću svog predmeta, a povjesničar pritom odabire činjenice koje smatra relevantnima za objašnjenje određenog problema. Upravo taj selektivni karakter u istraživanju predstavlja glavnu razliku između istraživanja ljudske prošlosti i predmeta ostalih znanosti. Pored toga, prošlost je uvijek nedovršena i otvorena prema budućnosti, a u skladu s mijenjanjem povijesne stvarnosti, mijenja se i spoznaja povijesne znanosti.The article discusses different types of explanation in history and tries at the same time to solve the problem of significance of historical explanation by discarding the methodological view according to which the natural sciences are based on explanation while social sciences are based solely on understanding. Historical explanations consist of a large number of singular testimonies and, in order to provide argument and unification for these testimonies, historians use only statistical generalizations since universal laws that govern historical processes to which the testimonies refer cannot be determined. However, the reconstruction of historical events, processes and structures does not necessarily demand from the historian to describe their every single component. When we do research or trying to explain past events, we are never able to describe the causal relations for an event in their totality because a historical description of a single event can be applied only to a small number of its aspects and while trying to find what led to the event we inevitably have to stop at some point of the causal chain. History as a science is therefore faced with the infinity of its subject matter and consequently the historian must select the facts that he or she considers relevant for the explanation of a given problem. Precisely this selective approach in research represents the crucial difference existing between the research of human history and the subject matter of other sciences. Furthermore, history is always incomplete and open toward the future and, as the historical reality changes, accordingly the notion of historical science changes as well. (shrink)

For among most contemporaries, the concept of Eros seems to have nothing to do with Christianity. Sifting through the psychoanalysis of sexual fantasy, theologically it says nothing. Our study gives reasons showing that for theologians since the dawn of the Christian era, Eros-love plays a fundamental role.. The connotations of this concept, however, are different from those of today, when its sensory meaning is more restricted to sexuality. Greek theologians of the first centuries after Christ, taught the concept of Plato (...) enshrined as a unifying enthusiasm, the attraction of inferior to superior states, as “hungry and thirsty” for something continuously higher, developing, and enriching the connotation. The work of Dionysius Areopagite, the Idea of Good, leads us step by step up the ascent of the erotically chaste, and is identified with the One-God, who is the very source of love. Consequently, Eros-love originates from God, Eros- love being not only an ascending but firstly a descending love, which calls for a reciprocal communion. (shrink)

In this timely book L.W. Sumner addresses these issues within the wider context of palliative care for patients in the dying process.

The Vygotsky Anthology brings together, for the first time, a selection of extracts from the best translations available of Vygotsky's writings, spanning the entire arc of his career. Vygotsky was arguably one of the greatest educational psychologists of the 20th century. Grounded in his experience as a teacher, an expert in special education, a research psychologist and an outstanding theorist, the editors of this unique anthology chart his enormous influence on professionals working in education and child development around the world. (...) The extracts are introduced by the editors' commentaries, helpfully setting them in the context of Vygotsky's life and work, providing a collection of work that adequately represents his writing, and conveying some of the great pleasures of reading him. In the passages selected here, his voice is clearly heard, the intellectual brilliance of his insights is reflected, his line of argument is clear, and his humour and humanity are evident. With its inclusion of recent translations of essential texts, this anthology will help students to understand the full diversity of Vygotsky's influence on today's classrooms. Seen as a companion volume to Myra Barr's previous work Vygotsky the Teacher (Routledge, 2022), the value of this text to teachers, educational psychologists, and other practitioners working in the field of education and child development, will be significant and lasting. It is a key reference book for new generations of Vygotsky students. (shrink)

_Purpose._ The purpose of the article lies in studying the main socio-anthropological measurements of the problem of recognition represented primarily by the philosophy of recognition of Alex Honneth, which is actualized by the struggle of the Ukrainian people for their existence and national-cultural recognition. A consistent analysis of the communicative paradigm in contemporary philosophy led to the understanding of its transformation into the reality of the problem of recognition and the identification of the main forms of recognition in it, which (...) determine an individual’s perception of the social space as fair or unfair, where his dignity is disrespected. _Theoretical basis._ Turning to the works of Jurgen Habermas, Otfried Hoeffe, Ernst Tugendhat, Stefan Gosepath, and Thomas Rentsch made it possible to supplement the mainly procedural, theoretical-communicative way of philosophizing with a philosophical-anthropological, existential, contextual principle of awareness of recognition as a fundamental principle of justice and the understanding that the brutal, unjust destruction of the "living world" of a person and the state is synonymous with their physical destruction. The thesis of Francis Fukuyama about the relationship between the desire for recognition and human dignity inherent in human nature has acquired an important theoretical and methodological meaning. _Originality._ The article investigates the modern philosophical discourse of the problem of recognition in the socio-anthropological measurements, in the context of the relationship between recognition, the "living world" and justice, non-recognition, humiliation of human dignity, and injustice. And it was also found that the image of recognition represented by modern philosophical thought, as a horizon and condition of human existence, is based on the following components: justice, solidarity, dignity, and care. Exactly addressing the problem of recognition made it possible to answer the question about the anthropological-ontological, existential meaning of the desire of individuals, nations, and states for recognition and outline the ways of transforming recognition as a variant of "communicative utopia" into a real socio-cultural project. _Conclusions._ In contrast to justice, the theory of recognition comes from asymmetrical human relations, which, in the struggle for recognition, must become symmetrical. Although justice takes precedence over ethics of care and recognition, they are not actually in competition with each other, but belong to different but complementary dimensions of human existence. The perspective of philosophical understanding of the problem of recognition itself requires the deepening of its analysis with an existential-anthropological understanding rooted in a new, tragic life experience. Only under such conditions, it is possible to overcome the gap between often abstract philosophical reflections and real personal and social practices. (shrink)

On bioethics related to humanism; papers of a seminar.

Arguments that ordinary inanimate objects such as tables and chairs, sticks and stones, simply do not exist have become increasingly common and increasingly prominent. Some are based on demands for parsimony or for a non-arbitrary answer to the special composition question; others arise from prohibitions against causal redundancy, ontological vagueness, or co-location; and others still come from worries that a common sense ontology would be a rival to a scientific one. Until now, little has been done to address these arguments (...) in a unified and systematic way. Ordinary Objects is designed to fill this gap, demonstrating that the mistakes behind all of these superficially diverse eliminativist arguments may be traced to a common source. It aims to develop an ontology of ordinary objects subject to no such problems, providing perhaps the first sustained defense of a common sense ontology in two generations. The work done along the way addresses a number of major issues in philosophy of language and metaphysics, contributing to debates about analyticity, identity conditions, co-location and the grounding problem, vagueness, overdetermination, parsimony, and ontological commitment. In the end, the most important result of addressing these eliminativist arguments is not merely avoiding their conclusions; examining their failings also gives us reason to suspect that many apparent disputes in ontology are pseudo-debates. For it brings into question widely-held assumptions about which uses of metaphysical principles are appropriate, which metaphysical demands are answerable, and how we should go about addressing such fundamental questions as "What exists?". As a result, the work of Ordinary Objects promises to provide not only the route to a reflective understanding of our unreflective common-sense view, but also a better understanding of the proper methods and limits of metaphysics. (shrink)

The challenge of handling fictional discourse is to find the best way to resolve the apparent inconsistencies in our ways of speaking about fiction. A promising approach is to take at least some such discourse to involve pretense, but does all fictional discourse involve pretense? I will argue that a better, less revisionary, solution is to take internal and fictionalizing discourse to involve pretense, while allowing that in external critical discourse, fictional names are used seriously to refer to fictional characters. (...) I then address two objections to such realist theories of fiction: One, that they can’t adequately account for the truth of singular nonexistence claims involving fictional names, and two, that accepting that there are fictional characters to which we refer is implausible or ontologically profligate. (shrink)

While fights about ontology rage on in the ring, there’s long been a suspicion whispered in certain corners of the stadium that some of the fights aren’t real. Granted the disputants all think they are really disagreeing—it’s not the sincerity of the serious ontologists that’s in question, but rather their judgment that they are engaged in a real debate about genuine issues of substance.