Essence Of Philosophy Research Articles

The plot-composition organization of dramatic works of Ukrainian emigration writers in the middle of the twentieth century

The article is devoted to the study of plot-composition organization of dramatic works of Ukrainian emigrants-writers in the middle of the twentieth century. It has been found out that the features of the plays’ structure are mostly experimental by nature, including the wide involvement of such components as the prologue, the epilogue, the interlude inserts and so on to the drama. The compositional possibilities of the works are outlined in L. Pirandello’s scheme “play-in-the-play”, which expresses the specificity of the epoch, demonstrates its disorder, as well as facilitates searches in both content and form. Reception of the framing, in violation of the logic of the portrayed events, reveals the relationship between the theater and the viewer (plays by I. Kostetskyi, I. Cholhan, A. Yuryniak and others are illustrative). It is emphasized that the introduction of the “master of ceremonies” (Prologue as an actor) in the text of the drama is intended to explain its plot-shaped paradigm, the accumulation of organizational components, which helps an adequate reception of the portrayed (mostly I. Cholhan's comedies). In such dramatic compositional parts as the prologue, the epilogue, the interludes the writers focus readers’ attention on topical issues of conceptual importance for understanding the epoch. The idea of a transformed prologue, more rarely an epilogue, is significant in emigration dramaturgy, because it declared as the sphere of the “presence” of the author, expresses the desire of the individual (the emigrant artist) to comprehend and express the understanding of the character. The interlude inserts broaden the concept of the work: they serve as an emotional accompaniment to the main events, focus the recipient on the ideological and philosophical essence of the play, combine structural parts of the text, activate the analytical readers’ perception of the work. It is proved that the search character of the analyzed plays is an indispensable feature of the dramatic acquisition of Ukrainian emigrants-writers of the middle of the twentieth century.

Семья в трудах представителей казанской школы духовно-академического теизма второй половины XIX – начала XX века: осмысление библейских традиций

The article analyzes the philosophical concepts presented in the works of the representatives of the Kazan school of spiritual and academic theism, dealing with the problems of marriage and family: in particular, their understanding of biblical traditions in the conditions of socio-cultural and socio-economic realities. The basis of the material presented in the article was unpublished earlier works of Kazan researchers stored in the State archive of the Republic of Tatarstan. The author comes to the conclusion that in the Russian Empire, the representatives of spiritual and academic theism faced the task based on modern knowledge of sociology, pedagogy and psychology to give a philosophical answer to new challenges, to adapt traditional values according to the realities of life. The acquaintance of Kazan researchers with modern them ideas of Russian religious philosophy of the second half of the 19th – first half of the 20th centuries in which the family was associated with the highest moral value, the realization of love, with the commitment to excellence and integrity, fullness of being (N. Berdyaev, S. Bulgakov, B. Vysheslavtsev, V. Zenkovsky, I. Ilyin, N. Lossky, V. Solovyev, S. Troitsky, N. Fedorov, P. Florensky, G. Shimansky) had great importance for understanding the philosophical essence of family and marriage. In modern conditions of return to the bourgeois-capitalist relations, philosophical searches of Orthodox thinkers are interesting for understanding the problems and tendencies of development of family and marriage, thus representing a subject of not only historical or historical and theological research, but also historical and philosophical one.

Філософія і вчитель

Teodor Adorno's work Philosophy and Teachers was first read as a report at the Frankfurt Studenthome in November 1961. In this report Adorno continued the topic of criticism of those factors of the then formation of West Germany, which made impossible a personal fight intellectual to with the cultural remnants of a totalitarian society. Adorno drew attention an exam in philosophy, important element of the educational process. This exam should pass composed of future teachers, candidates for the work of the teacher of gymnasium. This exam should be composed by future teachers, candidates for the work of the teacher of gymnasium. Adorno noticed the tendency of formalistic adherence to the Rules of Examination by some future teachers who are unable to understand the humanistic, emancipatory and spiritual essence of philosophy, and therefore do not understand the purpose of conducting this exam. Adorno honored the long tradition of academic freedom of the German University and noticed the figure of the German philosopher, describing him as the man whose intellectual activity influenced the humanization of the German University, which directly influenced to the corresponding cultural transformations. But in post-war universities in the Federal Republic of Germany there is a trend to the principles of scientific knowledge. This tendency is coupled with the attitude of some future teachers to knowledge as appropriation to the consumer way, was due to the absence of personal love for their own specialty and to their students. Adorno was convinced that such teachers are indifferent to their specialty and do not have a calling to him. Adorno defined as a sign to the absence of calling in these people is intellectual negligence, provincial speech and provincial inability to understand human freedom as a spiritual value. Such teachers are incapable of offering new knowledge to their students by way of perfekt speech and by way of perfekt written presentation. As completely different Adorno offered to see a person who is capable to appropriation of the knowledge that is needed to understand hemseif and his professional obligation. This person can will use self-understand and self-reflection, and therefore she can will independently to understand of the sense of their pedagogical work. This person will be faithful and patient in carrying out his work for the practical introduction of humanistic ideals of prior philosophical knowledge into society.

„Nie gniewaj się na mnie, że gderzę i zrzędzę”. Listy Władysława Witwickiego do Romana Ingardena (wybór)

Among the correspondence of Roman Ingarden with Polish scholars there are 40 surviving letters by Wladyslaw Witwicki to the author of Controversy over the Existence of the World , written in the period of 1918–1923 (the first preserved letter is marked with the date of 28 May 1918, whereas the last one was written on 12 February 1923). The letters of Wladyslaw Witwicki to Roman Ingarden are undoubtedly “philosophical”. The range of topics touched upon by the author of The Enlightened’s Faith is wide – from the polemics on the term of phenomenon (the letter from 31 May 1919), harsh opinions on Leon Chwistek (23 April 1922, 17 May 1922), to the concepts of subject, identity and essence (1 September 1922, 26 September 1922, 25 December 1922). The three presented letters by a Polish psychologist and philosopher fit within his correspondence philosophical polemics with the author of Controversy over the Existence of the World. The first two letters, from 23 April 1922 and 17 Mat 1922 concern Leon Chwistek – in particular his article entitled Wielośc rzeczywistości w sztuce ( The multitude of realities in art ), which was published in “Maski” journal in 1918, and a famous manifesto Nuz w bzuhu . On the other hand, in the letter from 25 December 1922 Witwicki carries out a critical analysis of Ingarden’s article entitled Spor o istote filozofii ( Controversy over the essence of philosophy ), which was published in “Przegląd Warszawski” in 1922.

Subjectivity as the Theme of Philosophy:

This article traces two trends in the evolution of subjectivity in philosophy: the concept of subjectivity introduced by Protagoras and the Sophists, which is related to the characterization of human knowledge, and the understanding of subjectivity in Descartes, who viewed it as a special reality that determines the essence of the individual as a “thinking thing.” The author examines the major turning points in interpreting subjectivity: Protagoras’ empirical interpretation, the metaphysical shift in Descartes, and the anti-metaphysical shift in postmodernism that signified a return to the empirical understanding of subjectivity, predicting its “disappearance” along with the concepts of individuality and human in the “post-human” reality. In addition, the article discusses the trend of “de-subjectivizing” the human in contemporary philosophy. There are two ways of eliminating the subject: traveling backward from its metaphysical to its empirical understanding as its consequence of redefining the goals and essence of philosophy (using R. Rorty as an example) and rethinking the concept and nature of the human as a post-human stage of antropogenesis in the context of the anthropological and digital revolution.

Human Rights and the Rights of the Society as a System: Philosophical View on the Problem

The formation and development of the Institute of Human Rights is the main political and legal project of the Postmodern Age. However, this project is rather one-sided; in general, the interaction between the man and society creates rights for both parties. The main purpose of the article is to scrutinize a specific social system that arises as the result of such interaction. Relying on the philosophical essence of human rights and the dialectic of individuality and collectivity, the author develops the theoretical construct of "mutual rights and duties of the man and society" as an element of legal reality. It is based on a system-forming attribute, i.e. mutual saving and development of the man and society, which determines self-adjustment of the structure in question. Methodologically, a research objective is achieved by means of systematization of the provisions existing in the philosophical-legal theory and court practice and reflecting different approaches to resolving the problems concerning the dominance of human rights or the rights of the society during different historical epochs, the tendency of giving absolute priority to the human rights under modern conditions, the possibility of "the golden mean" that allows to avoid the extremes and to consider the interests and rights of both the individual and society. Analysis of approaches of this kind revealed the absence of the system enshrining the rights of collective entities in the modern legislative practice: the rights of the society are either of political nature or reflect the civilizational specificities of a number of societies and States, or protect the interests of certain social groups, strata, and minorities. The current situation has largely been the result of neglect on behalf of the legal-philosophical and legal theory towards the understanding of rights in the system of "individual - society." Changes are even more necessary in connection with the emergence of law of the rights of Mother Earth that appeared in the modern legislative practice of a number of Latin American States. The research focused on such issues is carried out under the guidance of human rights of the third generation that are collective in their nature, and that can be implemented only in the course of joint activities aimed at saving and developing both the individual and society.

The essence of philosophy or why they hate philosophy

The essence of philosophy or why they hate philosophy

Dall’Impero del Sol Levante alle terre del Sol Ponente: la (s)fortuna dello haiku in America latina tra esotismi, stereotipizzazioni e lodevoli eccezioni

My article discusses the dissemination of the haiku in Hispanic American Literature from Modernism to the present day. It reviews, therefore, the various forms of imitation, recreation, modification, hybridisation and in some cases trivialisation of this Japanese literary form which, from Mexico to Argentina, was rarely understood in its philosophical essence of poetic expression of zen thought.

Формирование философского понятия системы: Бартоломей Кеккерман

The author proves that the concept of system developed by Bartholomaus Keckermann has a normative character. At the same time, the author emphasizes close connection of didactical, methodical, gnoseological and ontological aspects of his concept of system. According to the author, the unity of these aspects is guaranteed by ontological prerequisites, in particular by the view of the nature as the most harmonious whole, which defines the order of any system. The author recognizes innovative character of Keckermann’s treatment of system as a generic concept for designation of the nature of philosophy. According to Keckermann, the essence of philosophy is formed by the normative instructions, not by acquired ability (habitus). The concept of philosophy as a system of instructions is an alternative to the scholastic requirement to begin research with a definition of the concept of philosophy, its nature and its subject. Since philosophy is a conglomerate of disciplines, not something simple, it is impossible to define its concept. In order to avoid syncretism, Keckerman demands to bring each of these disciplines into system, and then coordinate them. Though instructions define a form and essence of any discipline, and also form the corresponding abilities, the author of this article rejects purely formal treatment of Keckerman’ concept of system. Keckermann understood the form not as a purely intelligible something, but as a system of norms, as something that can be written down, transferred to others and apprehended by them. Besides, instructions of one science could be used as a material for the other sciences. The author sees a main goal of Keckermann as a formation of such system of philosophy, which would take into account all normative principles made by his great predecessors. The author also proves that Keckermann, unlike eclectics, emphasized a primacy of form over content and used a priori method, whereas eclectic started mainly from experience, were guided by the concept of an open system and used a posteriori method.

Mykola's Shlemkevich philosophical system and its relevance to Ukrainians outlook formation

The philosophical inheritance of Mykola Shlemkevich remains small worked out for today. In part because his works have been scattered, published in various publications under pseudonyms, in part, because of the fact that he has long been is attached the label "nationalist" and sometimes "nationalist fascist. Mykola`s Shlemkevich works fold the philosophical system and it is an obvious fact. They are incorporated by structural and methodological community. It is important to consider the Shlemkevych`s philosophical system it in its fullness and integrity, as in his writings thinker pointed not only to the problems faced by Ukrainian, but also on ways to overcome them. Mykola Shlemkevich always marked practical character of philosophy, he considered that philosophy must be added to practice. He also mentioned this in his work "The essence of philosophy", for which in 1926 got in the Viennese university rank of Ph.D. Slemkevich defines philosophy as the inner essence symbolic systems of science, religion, art, culture. He calls philosophy "the queen of sciences.""Lost Ukrainian man" published in New York in 1954 is a perfect example of deep understanding of the social, political, cultural and philosophical problems faced man of modern times. Thinker notes that everyone naturally seeks happiness, but Ukrainians believe that happiness is oblivion. Shlemkevich emphasizes that it is not true.He notes that there is no oblivion for Ukrainians. He sees solution in leadingout of all complexes on a surface. Solving these problems is the responsibility of the elite, because that philosophers, politicians and artists should be support for people.Also a philosopher investigates the question of the political system that would answer the necessities of Ukrainians most. In his "Ukrainian synthesis or Ukrainian civil war" published in 1946 philosopher considers the title of "creative forces" (polity). They are: Ukrainian autocracy - the monarchy, Ukrainian democracy - democracy and the Ukrainian leadership. Contrary to the creative forces are the forces of anarchy. Creative forces can not overcome force of anarchy because operate separately. Also creative forces argue among themselves. One`s of creative forces victory is undesirable because will result in totalitarianism, and it unusual to Ukrainians. Thus a thinker talks about a necessity to find a consensus, because only together they will be able to bringUkraineover to prosperity.

Nieudolność jako istota filozofii, albo: czy embrion może być filozofem?

Nieudolność jako istota filozofii, albo: czy embrion może być filozofem?

Od Redakcji, 50/2015

Metaetyka jest prężnie rozwijającą się dziedziną dociekań filozoficznych, której pytania należą do problemów określających przedmiot refleksji filozoficznej od czasów jej zarania. Metody tych dociekań również mają starożytny rodowód, sięgający wysiłków analitycznych Sokratesa. W dziedzinie tej cały czas pojawiają się kolejne zagadnienia, ciekawe i doniosłe teorie, a nawet nowe paradygmaty badawcze. Metaetyka jest przedsięwzięciem interdyscyplinarnym, w którym wykorzystuje się i rozwija teorie z zakresu m.in. filozofii języka, ontologii i epistemologii, odnosząc się także do wyników innych nauk, w szczególności psychologii i biologii. Niniejszy, poświęcony problematyce metaetycznej, numer Etyki bardzo dobrze ilustruje przedstawiony stan rzeczy; znalazły się w nim teksty obejmujące szerokie spektrum tematów.

IMPRINT OF S. PRZYBYSZEWSKI’S PROSE ON M. BULGAKOV’S LAST NOVEL

Stanislaw Przybyszewski’s and Mikhail Bulgakov’s prose has similar features due to common sources, as well as the influence of the Polish decadency on this great Russian novel, namely, its themes, characters, vocabulary, syntax and intonation pattern. This similarity is not absolute but it can be traced in quotes and allusions. Certainly, the demonology of these two authors has a lot in common (not including Loci communes of the Common Slavic folklore). Furthermore, millennial heretic traditions kindled people’s interest in the first third of the 20 th century. As a result, authors favoured such anthologies as «Satanism» which had been written by F. Sologub, V. Bryusov, Th. Mann, A. France and S. Przybyszewski. Therefore, Bulgakov’s idea to create the «novel about the Devil» was not new, however its religious and philosophical essence, aesthetic and moral focus, artistic representation were unmatched. The Master and Margarita’s love story is described in accordance with the «fin de siecle la belle epoque» traditions and referred to S. Przybyszewski’s most significant works. The novels of the Polish and Russian authors are focused upon creative process which is a way of life, premonition, new opportunity and the representation of love. As it is often shown in the decadent literature, an unrecognised genius can find solace only in the embrace of a loving woman. S. Przybyszewski and his friend, sculptor G. Vigeland, associated this female figure with death that reminds the sweetest of dreams. M. Bulgakov followed their suit in his creative works. First the Polish author and then the Russian writer created the image of a white road which leads to a strange paradise where European medieval bridges are surrounded by tropical flowers and palms. The loving couple gets there riding winged horses. The «Prince of Darkness» send them to «the kingdom of eternal spring where love makes its magic and fills the Master’s soul with a creative power; to the kingdom of golden sand which covers feet and erases all memories». While on earth the Polish author and his beloved«who protects his soul from any danger and represents his sole inspiration» choose Tom to be their successor. This artist revives beauty and suffers in the moonlit nights when «it seems that a shadowy and mysterious park hosts a solemn mass and the whole world is sacrificed to it as a being of flesh and blood».

The Role of Plato and Aristotle in the Formation of Orthodoxy and Catholicism

The article compares views of Plato and Aristotle regarding their attitude to the problem of rationality. As a matter of fact, Plato and Aristotle take totally opposite stands on the question of the essence of philosophy, its subject and methods; they appeal to mutually incompatible interpretations of the very bases of being. For Plato, true being is spiritual, transcendent; it doesn’t fit in any rational-logical boundaries. For Aristotle, true being is corporeal and sensual; it is quite cognizable through rational-logical thinking. For Plato, the corporeal-sensual is an illusory “shade” of spirit; for Aristotle the very absolute spirit is a theoretical assumption, and this compulsory assumption, as a methodological admission, is necessary to substantiate the reality of the corporeal-sensual, “bodily” world. Aristotle most clearly formulated the idea of rational-logical totality which was very popular in ancient metaphysics and with which naturalistic philosophers, the Eleatics and the Sophists were mostly concordant. Whereas Plato “discovered” the transcensus and outlined the ways to the overrational and rather to the irrational-mystical comprehension of philosophical problems. In this sense, he constituted the opposition to the rational-logical tradition of ancient Greece as well as Orphics and Pythagoreans. Plato argued that the truth is the spiritual reality itself which is initially exposed to people: it is beyond contradictions and it embodies true being. He concludes from this that forms of being and forms of logical thinking are different. For Aristotle, on the contrary, the truth is the correspondence between forms of thinking and forms of being; it’s not the reality, but the reflection of the reality in structures of human consciousness. It is notable that this very treatment of the truth gained a foothold in West European philosophy and science. These two tendencies, aimed at the development of the rational and irrational models of the world, were elaborated further in the Christian tradition, continually “arising” in the form of discussions of the relation between faith and knowledge, of different ways of knowledge of God. DOI: 10.5901/mjss.2015.v6n5s1p428

ROLE OF ANCIENT HERITAGE IN FORMING CHRISTIAN WORLD PICTURE

The article compares the views of Plato and Aristotle in terms of their relation to the problem of rationality. In fact, Plato and Aristotle have absolutely opposite positions on the question of the essence of philosophy, its subject, its methods; they call for a completely incompatible with each other interpretations of the basis of the life. For Plato, true being is spiritual, transcendental that does not fit into any rational-logical framework. For Aristotle true being is subject-sensual, quite rationally knowable within the boundaries of logical thinking. For Plato, the subject-sensual - is illusory "shadow" of the spirit; for Aristotle absolute spirit is a theoretical assumption, assumption forced, as a kind of methodological assumption to justify the reality of the subject-sensual, "flesh" world. Aristotle most clearly formulated the idea of the rational-logical totality, as a whole it is quite popular for the ancient metaphysics, with which the natural philosophers, and Eleatics, and sophists were largely agreed. Plato, "Opened" transcendence, outlined ways to super-rational, and in many respects to the irrational and mystical understanding of the philosophical problems. And in this sense, as well as Orphics and the Pythagoreans, he left some opposition to the rational-logical tradition of ancient Greece. Plato argued that the truth - it is itself a spiritual reality, which is originally opened to man: it is beyond controversy, representing the true being. From this he concluded that the forms of life and forms of logical thinking differ from each other. For Aristotle, on the contrary, the truth is the correspondence of the forms of thinking to the forms of being; it is not a reality, but it is a reflection of the reality in the structures of human consciousness. And we need to dad that just such interpretation of truth firmly established in Western philosophy and science. These two tendencies, aimed at forming rational and irrational models of the world, were further developed in the Christian tradition, constantly "surfacing" in the form of discussions about the relationship between faith and knowledge about the different ways of knowing God.

Merging the narratives: a historical study of translated philosophy in Mexico (1940s-1950s)

This paper presents the history of philosophy and the history of translation as parallel narratives. It argues that these histories must be merged in order to investigate productively the functions of philosophical translation within a specific intellectual tradition. The paper discusses possible points of intersection between the narratives produced by historians of translation and philosophy, and then examines particular translations at the crossroads of the German and Hispanic traditions. It explores the emergence of philosophical nationalism as a result, in part, of the influence of German historicist traditions in the Spanish and Mexican cultural milieus of the 1940s and 1950s. Two translations of Dilthey’s essay ‘The Essence of Philosophy’ are examined; these were published in Mexico and fulfilled different functions in that country’s philosophical field. They are examined as a corpus of texts with distinct social functions and are considered as discursive sites where different intellectual trajectories converged to produce a historical narrative, to delimit a field of study, i.e. Mexican philosophy, and to legitimise a philosophical project.

The Philosophical Paradigm of African Identity and Development

Identity, is the distinguishing characteristic of a person or being. African identity is “being-with” as opposed to the Western individualism, communalism as oppose to collectivism. African “self” is rooted in the family-hood. The West battered African World view and cultural heritage, with the racialism, slave trade, colonization and other Western ideologies. They considered Africans inferiors and influenced most Africans to see themselves as such. Thus Africans are backward and without integral development and independence, although it was quite certain that pre-colonial Africa was not static or dead. However, the essence of philosophy is to inquire critically into the marvels and problematic that confronts one in his world in view of producing systematic explanation and sustained response to them. Therefore, Contemporary African Philosophy focuses on these marvels and problematic confronting the Africa World. The essence of philosophical paradigm of African identity and development is to reason out the way people think with the aim of rediscovering and situating them on the right track, which is, being original and authentic with the view of arriving at a desired goal. It is also for emancipating Africa from bartered African image and European conditioning, slavery and neo-colonization. African ontology is anthropocentric; any serious minded development paradigm must take manmmaduasits point of departure and the point of arrival. It must be peoples’ oriented, relevant to the peoples’ needs and aspirations.

Phenomenological Approaches in Landscape Archaeology

This review explores why phenomenology has been such a popular theme in landscape archaeology in the last two decades—and why it has also provoked anger and controversy. The article concentrates less on the philosophical essence of phenomenological traditions than on their practical applications and context, particularly within British landscape archaeology. Criticisms of phenomenological approaches are reviewed and suggestions for future research made. The review concludes that research into landscape and human subjectivity will continue to be a strong research theme, whether or not such work explicitly derives its theoretical approach from phenomenology.

This strange institution called ‘philosophy’

In 1981, after 20 years of teaching and writing philosophy, Derrida claimed that ‘less than ever’ did he ‘know what philosophy is’. Indeed, his ‘knowledge of what … constitutes the essence of philosophy’ remained ‘at zero degree’.1 These were not flippant remarks. Rather, Derrida’s avowed uncertainty is part of a more general metaphilosophical view; namely, that ‘Philosophy has a way of being at home with itself that consists in not being at home with itself’.2 In this article I will critically reconstruct and develop this view, paying particular attention to the ‘institutional’ dimension of contemporary philosophy.

The Philosophy of the Middle East Revolution, Take One: Nonviolence

Assailed as we are with dramatic information multiplied manifold by the digital transformation of telephone and laptop carriers into direct media agents, we are all looking for our bearings to understand where we are in the Middle East, where we are going, and how to get there. Philosophy, unlike other intellectual tools and disciplines, offers insight at the most abstract level: what a revolution is about in essence. Contrary to the cynicism of those who disdain ivory tower thinkers, the philosophical investigation into the meaning of the Middle East Revolution, its Hegelian Dasein, is key to the reforms it is promising. This article is an early take, in media res, on the philosophical understanding of where we stand in the Middle East in 2011. The central question is this: what is the philosophical nature of the Revolution as it unfolds? If we get the right answer, then we can embrace the Revolution, direct it, and oppose it when needed.To the central question for the present enquiry — the philosophical essence of the 2011 Middle East Revolution — I would like to propose the following answer: nonviolence.