The article examines the concept of “revolving ownership” as a metamodel of property, whose structure allows for the interchange (rotation) of diverse components included in it, each capable of achieving different objectives through varied means. It is noted that the metamodel of revolving ownership can be utilized in the creation and structuring of property models over specific entities, necessitating consideration of specific social and environmental factors. In this context, a distinction is made between yang-ownership (“classic” private ownership used as an instrument for growth through extraction and accumulation, analogous to so-called “extractive” ownership) and yin-ownership (engaged possession involving a healthful balance between rights and obligations, i.e., flexible distribution of various components aimed at achieving sustainable equilibrium, analogous to the so-called “generative” ownership).

The article reconstructs and critically discusses the energetic metaphysics of Dimitar Vatsov, which may be regarded as an important event in the philosophical life in Bulgaria. The article consists of two parts. The first part situates Vatsov's project in the context of the contemporary development of metaphysics and presents the evolution and logic of its realization, emphasizing the central ideas of actuality, energy, and codification. The second part presents a series of critical observations on the realization of the project, related to conceptual ambiguities and problematic theoretical moves. It is argued that the modal aspects of energetic metaphysics need conceptual clarification and theoretical justification. The article also aims to provoke a broader discussion on the state and future of metaphysical research in Bulgarian philosophy.

The present article examines two narratives from the epic Mahābhārata (MBh), focused on the topic of desire (kāma) and the relationship erotic – ascetic (kāma – tapas). The first one is about the horned ascetic Ṛṣyaśṛṅga (MBh, 3); the second – about the teaching of God Kṛṣṇa Vāsudeva to the king Yudhiṣṭhira, culminating in the “Song of Kāma” (MBh, 14). Both narratives are interpreted in the perspective of Hindu ethics, whose foundation is dharma, a key concept of Hinduism. The epics propagate an ideal dharmic code of conduct, based on the so-called four life goals – puruṣārtha. One of these four life goals is kāma – the realm of desires, emotions and sensual pleasures. The present analysis aimed at introducing how, by activating the didactic- pedagogical and receptive potential of storytelling, are communicated fundamental behavioural norms and principles regarding the “correct” realization of the individual in the sphere of desires, which means not to kill/annihilate the desires, but to learn to grasp and manage them.

The article presents musicological and existentialist philosophical discourses on renaissance and baroque structures in the works of two contemporary classical composers. The existentialist point of view is imposed due to the examination of contemporary music works in which historically conditioned practices are also found. Being and Time and Introduction to Metaphysics by Martin Heidegger serve as a starting point for the reflections. The two works D’Om Le Vrai Sens by Kaija Saariaho and Concerto Grosso “Sun Reflections” by Yordan Goshev are stylistically very different but the first bears renaissance and the second – baroque features respectively. In consequence, Der Man or Das Man is defined by the opposition between renaissance humanism and the metaphysics of Being.

The article examines the concept of “revolving ownership” as a metamodel of property, whose structure allows for the interchange (rotation) of diverse components included in it, each capable of achieving different objectives through varied means. It is noted that the metamodel of revolving ownership can be utilized in the creation and structuring of property models over specific entities, necessitating consideration of specific social and environmental factors. In this context, a distinction is made between yang-ownership (“classic” private ownership used as an instrument for growth through extraction and accumulation, analogous to so-called “extractive” ownership) and yin-ownership (engaged possession involving a healthful balance between rights and obligations, i.e., flexible distribution of various components aimed at achieving sustainable equilibrium, analogous to the so-called “generative” ownership). The thesis is presented that the sooner the “proprietary” nature of yang-ownership is overcome, yielding to its dominance through the integration of balancing yin-components, the more easily and effectively legal professionals can propose novel and diverse ownership models. The recognition and acknowledgment of the complexity of nature imply greater intricacy in contemporary property law. It is time for property law to reconsider its unquestionable axioms and seek an appropriate solution to the challenges humanity faces today.

In the following contribution I would like to present Edith Stein´s Philosophical Anthropology in somewhat more detail. I am going to pursue the issue of being human in Stein, to address fundamental issues and key concepts of her oeuvre, to refer to other approaches, to point out to Stein´s innovative contribution to Philosophical Anthropology under the horizon of phenomenology and classical metaphysics. As a preliminary remark, I would first like to outline a few lines of Stein’s biography. It is of course also possible to skip the first chapter and go straight to the philosophical considerations.

nsights on shared society reflect the nexus between collective actions and durable policy for the common good. The study’s core subject is the deeper understanding of the shared society in theory and practice. It helps overcome conflicting perceptions and divides. The main focus is on reasoning challenged by dynamics in democratic societies. The article aims to highlight its framework avoiding simplistic variations of main theses, but presenting new insights into the applications of this theory. It examines the ontological essence within cross-cutting varieties and dimensions of its profile. The philosophy of shared society is also represented in several practical perspectives. These vectors reflect various motivations and perils as links to practice. These links are: reflections on conflict resolution at municipal level in Germany, electoral participation and vote-buying practices in Bulgaria, EU economic integration and reforms to promote a shared and cohesive living.

According to Becker, the dispute between the intuitionistic (construction as the guarantor of mathematical existence) and the formalistic (non-contradiction as the guarantor of mathematical existence) definition should be resolved in a phenomenological perspective on the problem. The question of the legitimacy of the transfinite should also be resolved in the perspective of a phenomenological constitutive analysis. This analysis provides the key to the problematic of mathematical existence: the result of Becker’s investigations on the logic and ontology of the mathematical is a solution in favour of the “genuine phenomena” of intuitionistic mathematics and the infinite. “Genuine phenomena” are those which turn out to be accessible for constitutive analysis precisely as phenomena of “pure consciousness” and even of the “concrete historical Dasein.” The final solution in favour of the “genuine phenomena” of intuitionistic mathematics and the infinite is motivated by the fact that Hilbert’s formalism does not satisfy the “chief phenomenological principle of demonstrability” (Ausweisbarkeit).

In the article, I outline the main layers that are fundamental to the construction of Bulgarian political culture. At the beginning of the text, I clarify the concept of political culture. The examined layers are four: geographical, Balkan, Orthodox, and national. These layers, in particular, have a determining influence on the character of Bulgarian political culture in the modern history of Bulgaria.

The present study traces and analyzes the ideas of linear time as depicted in some of the texts of the Ṛgveda, the Atharvaveda, the Kauṣītakibrāhmaṇa and the Mahābhārata, and as presented in the texts of early Buddhism. From the thread of fate, which is the path of man, narrative, identity, through the web woven by day and night or by the two goddesses of fate, through the web of sacrifice, to dependent origination in early Buddhism, all these images and ideas are closely related with the notion of linear time. To go beyond this linear time, beyond the notion of LIFE IS A JOURNEY, is a penetration into the unspeakable, “into” the world beyond, “into” freedom.