Dünyada müxtəlif dillər mövcuddur. Hal-hazırda əlavə xarici dil öyrənməyə maraq artmaqdadır. Təbii ki bu hər bir şəxsin öz istəyinə və seçiminə bağlıdır. Yəni hər kəs, hər hansı bir dili öyrəndiyi zaman, qarşısında iki məqsəd dayanır; ya o dili sevir, ya da o dili öyrənmək onun üçün lazımdır. Hər bir vətəndaşın borcudur ki, əvvəlcə öz ana dilini mükəmməl şəkildə öyrənsin. Lakin elm və texnologiyanın yüksək inkişaf etdiyi bir zamanda yalnız ana dilini bilmək kifayət etmir. İnsanın hər bir sahədə inkişafı üçün bacardığı (...) qədər başqa dillərə də yiyələnməsi artıq zəruridir. Yeni dil öyrənmənin faydaları çoxdur, yaddaşın güclənməsinə, söz ehtiyatının artmasına, nitqin gözəlləşməsinə səbəb olur. Həmçinin yeni dil öyrənməklə, insanın özünə güvəni artır, ünsiyyət dairəsi genişlənir. Bununla insan yalnız yeni sözlər deyil, yeni mədəniyyətlərlə də tanış olur və nəticədə dünyagörüşü artır. (shrink)

What does it mean to say that a person has dignity, and what explains her dignity? Linda Zagzebski argues that personal dignity entails both infinite and irreplaceable value. Initially she grounds the former claim in the power of rationality and the latter in the uniqueness of one’s subjective lived experience. Later she grounds both in the power of rationality, understood in terms of reflective consciousness. I argue that the latter account is an improvement upon the former but that needless problems (...) arise from both accounts because she conflates properties considered in the abstract with properties instantiated in concrete persons and she fails to recognize an ambiguity in the notion of incommunicability or uniqueness. I also argue that the more fundamental account of rationality should be given not in terms of reflective consciousness but in terms of the ability to understand particulars in light of universals. (shrink)

In Existence and the Existent, Jacques Maritain speaks about the difficulty of knowing persons as subjects. Typically we know persons as objects, or “from without,” and this explains why we describe people as instantiations of various qualities that can be shared in common with others. But according to Maritain, “To be known as object... is to be severed from oneself and wounded in one’s identity. It is to always be unjustly known.” In this paper, I consider the epistemological means by (...) which knowing persons as subjects is possible. I argue that we can find parallels between knowing persons and what Maritain refers to as the “intuition of being”, and that reflecting on these parallels can help us to see a solution to the problem of knowing persons—just as the act of existence is not known through a concept, but through a judgment that separates what a thing is from the act by which it exists, so too, I argue, one’s subjectivity is known not through a concept but through a judgment that separates one’s shareable qualities from the self/person underlying these qualities. (shrink)

My aim in this essay is to advance the state of scholarly discussion on the harms of genocide. The most obvious harms inflicted by every genocide are readily evident: the physical harm inflicted upon the victims of genocide and the moral harm that the perpetrators of genocide inflict upon themselves. Instead, I will focus on a kind of harm inflicted upon those who are neither victims nor perpetrators, on those who are outside observers, so to speak. My thesis will be (...) that when a whole community or culture is eliminated, or even deeply wounded, the world loses an avenue for insight into the human condition. My argument is as follows. In order to understand human nature, and that which promotes its flourishing, we must certainly study individual human beings. But since human beings as rational and linguistic animals are in part constituted by the communities in which they live, the study of human nature should also involve the study of communities and cultures—both those that are well ordered and those that are not. No one community or culture has expressed all that can be said about the human way of existing and flourishing. And given that the unity and wholeness of human nature can only be glimpsed in a variety of communities and cultures, then part of the harm of genocide consists in the removal of a valuable avenue for human beings to better understand themselves. (shrink)

My aim in this essay is to advance the state of scholarly discussion on the harms of genocide. The most obvious harms inflicted by every genocide are readily evident: the physical harm inflicted upon the victims of genocide and the moral harm that the perpetrators of genocide inflict upon themselves. Instead, I will focus on a kind of harm inflicted upon those who are neither victims nor perpetrators, on those who are outside observers, so to speak. My thesis will be (...) that when a whole community or culture is eliminated, or even deeply wounded, the world loses an avenue for insight into the human condition. My argument is as follows. In order to understand human nature, and that which promotes its flourishing, we must certainly study individual human beings. But since human beings as rational and linguistic animals are in part constituted by the communities in which they live, the study of human nature should also involve the study of communities and cultures—both those that are well ordered and those that are not. No one community or culture has expressed all that can be said about the human way of existing and flourishing. And given that the unity and wholeness of human nature can only be glimpsed in a variety of communities and cultures, then part of the harm of genocide consists in the removal of a valuable avenue for human beings to better understand themselves. (shrink)

Taking its cue from modern debates on the expressive function of punishment, this paper discusses the stigmatizing effect of penalties in classical Athens. It focuses on corporal punishment, which was discursively associated in the Athenian public discourse with slaves and other fringe groups of the citizen community, despite the fact that in reality, with only certain restrictions, it was meted out to all social tiers making up the polis-community. Unlike other penalties, those affecting the body were not only public, but (...) not infrequently spectacular. This turned them into versatile devices of stigmatization whereby the punishment itself was no longer considered a one-off event, but a permanent mark branding the person who suffered it as a social outcast. (shrink)

ZusammenfassungPrinzipien und Dialektik. Zwei Arten Dialektik: Die Rückkehr zum «Anhypoteton» und das dialektisierende Denken. Beide Tendenzen sind gleichsam charakterisiert durch die Hervorhebung der Aktivität des Denkens. Das formale Denken aber sucht den Ursprung dieser Aktivität, während das dialektisierende Denken deren Anwendung feststellen will. Auf dem Suchen nach einem ersten Ursprung ist das formale Denken in Gefahr bloss formale Bedingungen zu erreichen. Das dialektisierende Denken will aber nur die Orientierung in dem gegebenen gegenwärtigen Suchen feststellen; dabei scheint es die Idee einer (...) ewigen Ordnung der Dinge preiszugcben, bleibt jedoch der menschlichen Situation treu. Beide Richtungen haben Sinn für entgegengesetzte Ziele. Möglichkeit einer anthropologischen Problematik. (shrink)

The literary interior, carrying out the most important function in the text of any literary work, plays a key role in revealing the author’s intention and in the narration strategy. Unlike the landscape and nature description, the interior is a depiction of the “closed space” where the protagonist lives. This space keeps traces of the hero’s habits, psychological state, and other features. As the literary-aesthetic trends replaced each other, the interior’s variety also changed, and over the time, it attained literary (...) functions namely in the establishment of the text and in revealing the author’s idea and intention. The description of any space in the text of a literary work is not casual, as after this description we are witness to the depiction of hero living in this space; the matter is that these two successive depictions are not forgotten and stimulate the revealing of various significance levels occurring in the literary text. There are explicit and implicit interiors. The successive description of the space in the literary text is of symbolic meaning and serves to reveal its functionality. If, say, a carpet is described in the space of an artistic work, or its existence is confirmed in this space, it is necessarily related to the meanings hidden in the inner world of the hero. (shrink)

The article is dedicated to the study of Ali Bey Huseynzadeh's contribution to the realization of national self-awareness and political awakening in Azerbaijan. During his lifetime, The prominent reformist thinker, who struggled to ensure the sustainability of the people's development, tried to determine the superiority of the West in science and technology, and the reasons for the East's lag behind in this development. For this purpose, the article examines its activities in 3 directions: The first part of the article is (...) devoted to the application of Western science to the East in the way of modernization. It mainly reflects the principles he proposed to build a strong society, based on his works. The second part analyzes two factors, such as conservatism and imitation, which thinker considers as a threat to the formation of a strong society. These two sides are assessed as the greatest threat to the development of the people. The third part of the article touches on the attitude to ideological views in the struggle for free governance. In conclusion, once again emphasizes the services of Ali bey Huseynzade in the process of national self-awareness. (shrink)