The article concerns history, its origins, goals, and end. The article focuses on two concepts of historical development. One is the concept of the “end of history” by Francis Fukuyama. The article’s authors consider in detail the main provisions of this concept. However, the main emphasis is on the critical reception of this concept within the framework of the philosophy of liberation (represented by Arturo Andrés Roig). Roig’s criticism reveals the Eurocentrism inherent in this concept and shows that it carries (...) the main features inherent in the European worldview and European mentality, which is why it is initially perceived as unsuitable for the Latin American continent. The second concept of historical development analyzed in this article is the earlier concept of the “Axial Age” by K. Jaspers. This concept is often perceived as one of the most striking anti-Eurocentric concepts. At the same time, Jaspers himself is regarded as the founder of the dialogue of cultures and intercultural philosophy and a supporter of civilizational pluralism. The article consistently analyzes three aspects of this concept - the motivation for its creation (presented by Jaspers himself), the criteria for identifying historical and prehistoric cultures (and the associated identification of three centers of the axial period), and the question of the possibility of a new axial age. The article argues that Jaspers’ concept can rightly be called Eurocentric rather than anti-Eurocentric, since both in the initial motivation for creating this concept and in the process of its development and vision of the prospects for the possibility of a new axial age, Jaspers proceeds from the presuppositions characteristic of the European worldview, which is universalized by him and presented as objective and the only correct ones. Ultimately, the study shows that the fight against Eurocentrism is a logical continuation of the latter and carries all the main features of the European mentality. (shrink)

The positions of Christian Wolff and Im­manuel Kant on the possibility of proving the existence of God require some examination. Wolff’s critique of the physical-theological proof and his proposed ways of improving it are here analysed. God is central to Wolff’s philosophical system and the fundamental prerequisite of his theoretical and practical philosophy. Although Wolff insists that the natural law is inherent in human nature and can therefore be comprehended by human reason without turning to divine revelation, in reality God (...) is the creator of this natural law and the cause of its perfection. Accordingly, faith in the true God in Wolff’s philosophy is obligatory for achieving the supreme degree of virtue, whereas pagans and atheists can achieve only its lowest degree. Kant criticises traditional proofs of the existence of God both in his pre-critical and critical periods. The author looks at the role God plays in Kant’s practical philosophy. Comparing the positions of Kant and Wolff, the author finds many similarities between them. Chief of them is that although both thinkers saw the moral/natural law as universal and obligating regardless of a person’s faith in God, in fact faith in God turned out to be an inevitable consequence of the true moral attitude of the individual. (shrink)

The article concerns the main lines of reception of the philosophical ideas of B. Spinoza. Estimates of the work of this thinker, his role and importance have undergone significant changes in the course of the development of Western European and Russian philosophical thought. It focuses on the study of the transformations occurred in the approach and nature of evaluations of the main philosophical ideas of Spinoza in the Western European philosophical space, primarily in Germany and France. At the same time, (...) we can state that the peak of interest in the philosophy of Spinoza in these national traditions seriously diverges in time. Initially, we can talk about the predominance of interest in Spinoza’s philosophy on the part of German-speaking thinkers. For a long time, Spinoza’s philosophy was characterized as atheistic and, in connection with this, was subjected to fierce criticism. It is the German enlighteners who are credited with reviving interest in Spinoza’s philosophy at a new level. At the same time, the philosophical views of this thinker not only cease to be assessed as atheistic, but are sometimes perceived in the exact opposite way - as imbued with genuine religious faith. F. Schleiermacher can be considered here as a striking example of such an approach to Spinoza’s philosophy. In the future, interest in Spinoza’s philosophy was maintained in the German-speaking philosophical space due to the reception of his ideas by Hegel, Feuerbach, and Neo-Kantians. In French-language philosophy, interest in Spinoza wakes up much later - in the middle-second half of the 20th century, which is associated primarily with such name as Deleuze. However, this “French Renaissance” of Spinoza’s philosophy can be considered as no less significant than the Renaissance of the age of German Enlightenment. It was “French Spinozism” that brought the study of Spinoza’s philosophy to the international level, significantly expanding their conceptual framework. (shrink)

The article concerns one of the principal and most important concepts of Kant’s philosophy, namely the concept of postulate. Kant’s understanding of this term differs from the previous tradition. For Kant, postulates are originally subjective propositions necessarily supposed as objective ones. Otherwise, systematic theoretical cognition and compliance with the moral law become impossible. However, this peculiarity of Kant’s terminology is often ignored, which causes misunderstanding of the role and functions of Kant’s doctrine of postulates as a whole.

The ethics of Kant and the ethics of Crusius are strikingly similar. This is manifested in a whole range of principles and concepts. Crusius’ moral teaching hinges on the rigorous moral law which has to be obeyed absolutely, and which makes it different from other prescriptions that are binding only to a relative degree. This is very close to the Kantian distinction between hypothetical and categorical imperatives. Another salient feature of Crusius’ moral teaching is the stress laid on the sphere (...) of internal motives. It is the inner motive that determines the morality of an act, rather than the external form of the act. These and some other features of Crusius’ ethics suggest a possible influence of Crusius on Kant. The possibility of such influence has repeatedly come under close scrutiny. The first works devoted to this problem date to the turn of the nineteenth and twentieth centuries. Pointers to the possibility of such influence are semantic and structural similarities of the two thinkers’ systems. Besides, it is an unchallengeable fact that Kant was fairly familiar with the main theses of Crusian philosophy. Some scholars proceed from the study of Kantian vocabulary. Some of the terms Kant uses, especially in his early works which later formed the basis of his ethical teaching in the critical period, can be traced to the terms of Crusian philosophy. However, an alternative view is that Kant was primarily influenced by Wolffian philosophy (mainly through Baumgarten), while the direct influence of Crusius remains unproven. I examine both points of view and propose my own solution to the problem. (shrink)

The article consider the concept of religious pluralism by M. Mendelssohn and some aspects of his theory of knowledge and linguistic theory, lying in the foundation of the pluralism concept. The article shows that Mendelssohn expressed views that are far ahead of his time. His theory of knowledge repeats some lines of Hume's philosophy, which he praised highly, what was not characteristic of the German Enlightenment as a whole. By virtue of this, Mendelssohn can be considered as Kant's predecessor in (...) a positive assessment of Hume. Some of Mendelssohns ideas are further developed in phenomenology. The author argues that Mendelssohns views on the interaction of religions, although they have a number of features that make this thinker related to other thinkers of the Enlightenment, also have a fundamental difference with them. As a result, his religious pluralism concept is close to the modern understanding of religious pluralism. The author also attempts to reveal the reasons why Mendelssohn, despite his great significance for both German philosophy and Jewish culture, was almost forgotten for a long time. (shrink)

O objetivo deste artigo é mostrar como Kant aplicou uma estrutura cognitiva mais abstrata aos objetos da experiência. É possível observar, a partir de um exemplo _in concreto,_ a aplicação dos princípios do entendimento puro, desenvolvidos e estruturados na_ Crítica da Razão Pura_, aos objetos da experiência, neste caso, as proposições empíricas da mecânica newtoniana. Assim, apresentamos a configuração dos argumentos kantianos, sustentando que há uma relação explícita entre os princípios do entendimento puro, e os princípios metafísicos da ciência da (...) natureza, estes desenvolvidos na obra de mesmo nome – _Princípios Metafísicos de Ciência da Natureza_ – e mostramos que essa relação se dá por meio de uma estrutura argumentativa em que os princípios gerais e abstratos da primeira _Crítica_ são premissas para os princípios metafísicos aplicados dos PMCN. Buscamos, assim, provar que a estrutura da filosofia da ciência kantiana é dada, principalmente, por meio das duas obras supracitadas, e é uma teoria que tem como principal objetivo, fundamentar filosoficamente a mecânica newtoniana, a fim de explicar como um conhecimento objetivamente válido dos fenômenos do mundo é possível. (shrink)

ABSTRACT Many studies have focused on the contributions and/or convergences among the ideas of Bakhtin, Vološinov and Medvedev, and other authors. Brazilian and foreign researchers have shown convergences between the thought of the German philosopher Ernst Cassirer and the aforementioned Russian thinkers. Cassirer problematizes what would give unity to culture, and this is a problem with which Bakhtin, Vološinov and Medvedev are also concerned. Thus, this article analyzes how this question (“what gives unity to culture?”) was answered, seeking convergences among (...) thoughts. We have gone through some of Cassirer’s writings to show how the philosopher has analyzed culture from a unity constituted by symbolization. Next, we see how this issue was addressed by Medvedev and Vološinov. Finally, we seek the way in which Bakhtin sought to understand cultural unity in the essay “The problem of content, material and form”. (shrink)

Among the various appropriations and discussions of M.M. Bakhtin’s work, his ‘philosophy of the everday’ has received increasing recognition in Western scholarship that has complemented his reputation as a literary theorist, aesthetician, and linguist. For example, some critics have suggested that Bakhtin’s work on literature springs from his understanding of the novel as a ‘transcendental metaphor’ for life. Others have attempted to adapt Bakhtin’s work on literature and its emancipatory practical orientation to critical social theory. Such interpretive endeavors might be (...) valid in their respective contexts. However, they in effect obscure the fact that Bakhtin starts his intellectual career as a phenomenologist intent on giving a non-aesthetic explanation of the world, i.e., as human beings experience it through cognition and practical action prior to the mediation of art. In one of his earliest pieces, Toward a Philosophy of the Act, Bakhtin sets out to advance the foundations of a prima philosophia, a philosophical ontology that would explain human existence through categories of being rather than through those of representation. No matter how much of Bakhtin’s early work draws on the legacy of other thinkers, such an intention, unequivocally expressed, testifies to his investment in the philosophy of the real, the practical, and the everyday. In Bakhtin’s early essays, the human being—the figure around which his whole philosophy of the 1920’s revolves—is explicitly portrayed as a living, breathing individual and is carefully distinguished from a literary ‘hero’. (shrink)

Among the various appropriations and discussions of M.M. Bakhtin’s work, his ‘philosophy of the everday’ has received increasing recognition in Western scholarship that has complemented his reputation as a literary theorist, aesthetician, and linguist. For example, some critics have suggested that Bakhtin’s work on literature springs from his understanding of the novel as a ‘transcendental metaphor’ for life. Others have attempted to adapt Bakhtin’s work on literature and its emancipatory practical orientation to critical social theory. Such interpretive endeavors might be (...) valid in their respective contexts. However, they in effect obscure the fact that Bakhtin starts his intellectual career as a phenomenologist intent on giving a non-aesthetic explanation of the world, i.e., as human beings experience it through cognition and practical action prior to the mediation of art. In one of his earliest pieces, Toward a Philosophy of the Act, Bakhtin sets out to advance the foundations of a prima philosophia, a philosophical ontology that would explain human existence through categories of being rather than through those of representation. No matter how much of Bakhtin’s early work draws on the legacy of other thinkers, such an intention, unequivocally expressed, testifies to his investment in the philosophy of the real, the practical, and the everyday. In Bakhtin’s early essays, the human being—the figure around which his whole philosophy of the 1920’s revolves—is explicitly portrayed as a living, breathing individual and is carefully distinguished from a literary ‘hero’. (shrink)

Among the various appropriations and discussions of M.M. Bakhtin’s work, his ‘philosophy of the everday’ has received increasing recognition in Western scholarship that has complemented his reputation as a literary theorist, aesthetician, and linguist. For example, some critics have suggested that Bakhtin’s work on literature springs from his understanding of the novel as a ‘transcendental metaphor’ for life. Others have attempted to adapt Bakhtin’s work on literature and its emancipatory practical orientation to critical social theory. Such interpretive endeavors might be (...) valid in their respective contexts. However, they in effect obscure the fact that Bakhtin starts his intellectual career as a phenomenologist intent on giving a non-aesthetic explanation of the world, i.e., as human beings experience it through cognition and practical action prior to the mediation of art. In one of his earliest pieces, Toward a Philosophy of the Act, Bakhtin sets out to advance the foundations of a prima philosophia, a philosophical ontology that would explain human existence through categories of being rather than through those of representation. No matter how much of Bakhtin’s early work draws on the legacy of other thinkers, such an intention, unequivocally expressed, testifies to his investment in the philosophy of the real, the practical, and the everyday. In Bakhtin’s early essays, the human being—the figure around which his whole philosophy of the 1920’s revolves—is explicitly portrayed as a living, breathing individual and is carefully distinguished from a literary ‘hero’. (shrink)

En las notas preparatorias de las tesis Sobre el concepto de historia [1940] (2009), Walter Benjamin señala que el materialista histórico debe, al recorrer la “estructura de la historia”, realizar un “análisis espectral” [Spektralanalyse]. Más allá de la familiaridad que Benjamin haya tenido con el método físico del análisis espectral, partimos de aquí para desprender un tema central, que es el de la epistemología de la imagen para un modelo de historia ya dialectizado con la naturaleza, en este caso, el (...) de Walter Benjamin y Aby Warburg. No solo es importante la noción de imagen e imagen dialéctica presente en los autores, sino también aquello que se contiene y transmite en la imagen, lo cual proviene de temporalidades pasadas. Por esto abordamos la idea de pervivencia [Nachleben] en ambos autores, y cómo esta se codifica, en el pensamiento de Waburg, en la idea de una vida energética y en las nociones de dinamograma, engrama y memoria. Lo que nos interesa de habilitar una mirada más amplia para con la historia, es exponer que la separación dicotómica entre historia y naturaleza -criticada tanto por Warburg como por Benjamin- inhabilita la posibilidad de captar un ámbito de lo objetual que es independiente del hombre, esto es, la energía o la fuerza que se contiene en el seno de una imagen, de allí lo interesante de tomar la mirada del físico para con la historia. (shrink)

This article investigates one of the major problems of modern political philosophy – the problem of justice in its fundamentally important methodological measurement in the Context of Ukraine. It’s consistently shown that justice belongs to a prominent place among the moral and social values: particularly its people owe to each other, because it is the scale, which measured freedom, equality and human rights.For this purpose it is analyzed the relationship and difference of methodological changes in grasping the concept of justice (...) in the works of K-O-Apel, J.Habermas, O.Höffe, R.Forst. It was found that Habermas interprets a new essence of solidarity and justice as normative principles of a democratic state where the requirement of respect for the dignity of each based on the acceptance of the inviolability of his body, life and property. It is proved that O.Höffe draws attention to the need of fundamental changes in the understanding of social justice, emphasizing the pre-modern, paternalistic sense of distributive models. Іn the writings of R.Frost social justice gain a political dimension, just as political or social relationship can exist only in case of their full justification, respect for human dignity. In the latest theories of justice is said that the victim of injustice is firstly the one who is ignored both in the process of manufacturing and distribution of public goods. To conclude: only the justice of exchange permits us to solve the immediate, practical dilemma: should one hand over a part of one’s freedom to social, state, authoritative structures, or be independent of them and be unable to resort to their assistance in case of emergency. People, perforce, mutually abandon part of their freedom as legal agents in order to enjoy their right for freedom. If this abandonment is universal, such exchange may be considered just. By insisting that everything individual is also social because it requires and is embedded into social context, R.Forst presents intersubjectivity as a fundamental dimension of human existence that shows itself in our ability to self-determination, i.e. freedom, but within the limits of human community. Also his point is that our obligations are no less rooted in our existence than our rights, and law has no priority over good and depends on moral good as a defining factor of justice. (shrink)

A partir de imagens de crianças encontradas no cinema dos primeiros tempos, propomos uma reflexão sobre as relações entre a infância e cinema. Segundo Walter Benjamin (2009), tanto a infância quanto o cinema são invenções da modernidade: o conceito de infância como um período importante de formação do sujeito nasce de forma inseparável das tecnologias de produção e reprodução da imagem que nos dão a ver as crianças de uma forma inédita, primeiro na fotografia e depois no cinema. A partir (...) disso, nos perguntamos se seria possível pensar na “invenção” do cinema como também um gesto de infância? Nos propomos a pensar uma ideia de infância do cinema para além de um reducionismo teleológico. Para tanto, partimos de uma visão psicanalítica sobre o processo de entrada na linguagem, que coincide com o movimento de individuação do sujeito, na infância. A partir desta perspectiva, estabelecemos uma analogia entre a infância e o desenvolvimento do cinema como momentos igualmente marcados pela entrada na linguagem: de um estado atravessado fortemente pela visualidade, pela experimentação, pela descoberta e pela brincadeira, em direção a uma entrada no sistema simbólico estruturado da linguagem através de constantes negociações com as convenções e os limites do mundo adulto. (shrink)

Experiencia, cuerpo y montaje: una lectura sobre la subjetividad como problema semejante entre la filosofía de Walter Benjamin y el teatro-danza de Pina Bausch. Resumen de Tesis de doctorado en Filosofía de Ludmila Hlebovich.

Dans les cours italiennes du xve siècle, la danse et le combat, essentiels dans l’éducation du noble, participent à la définition de la place et du comportement des femmes et des hommes. Les maîtres à danser du Quattrocento, construisent et définissent la théorie et la pratique d’une danse savante et produisent un discours conforme à des normes politiques, sociales et genrées. Guillaume le Juif, définit précisément le rôle et la place de la femme qui danse. Antonio Corazzino, également homme d’armes, (...) poète et humaniste, exprime une vision de la bienséance, qui participe d'une conception plus générale des rôles attribués au genre. Les valeurs viriles assument une prééminence évidente dans l’évolution de la vie des cours. Les techniques du corps incarnent une réalité et un discours politique. Dans l'ensemble de son œuvre, le masculin et le féminin s’incarnent notamment dans les modèles de Mars et de Vénus, les deux faces de la Concordia discors, dans la femme qui danse et l’homme qui combat. (shrink)

This paper examines the issue of Islamic political philosophy in terms of prophecy, revelation and divine law. It is important to note that philosophy, and Islamic politics are in a good relation with religion. In the present study I have developed this connection through the philosophical theories of the medieval philosopher Al-Farabi. What are the differences and similarities between philosophy and divine law, or between a philosopher and prophet? What are Al-Farabi’s most important political theories and what are the concepts (...) of virtuous city and democratic city? What is the philosophy of the Quran? Our study seeks to answer all this questions. The divine law sets the beliefs and actions of the Islamic community, while the theoretical aspects which relate to it are entrusted to the philosophers. Theology is a discipline which protects divine law and establishes the truth of a special revelation, political theology being complementary to political philosophy. Theology tries to develop a rational and coherent understanding of the divine law, to find out what is the prophecy and to differentiate the true prophets from the false ones. (shrink)

Since the first degrees of musicality of mankind, the music became a sphere of investigation for naturalists (Darwin), economists (Karl Bücher), philosophers (Spencer, Schopenhauer, Cioran), who tried to explain, through their theories, the process of the beginning and settlement of this phenomenon as well as its influence on the human being.Schopenhauer will consider art, and especially music, as the only liberating form from delusion and suffering, from the omnipotence will to live. Making a strange parallelism between music and the will (...) to live, Schopenhauer will find between these two a report of identity: “the world is an incarnation of music as well as an incarnation of Will: There is no art besides music that expresses an ideal aspect of Will, the Will itself in its purest essence”.If at Schopenhauer the music expresses the Will itself in its purest essence, at Emil Cioran “the metaphysical madness of the musical experience… weakens the will to live and the vital main springs”.Through music Emil Cioran found the way to himself, to his ego and his profound musical nature.The moments of separating of the delusions world are for the human being moments in which the entire existence feels like a melody and all of the being’s sufferings assemble and melt into “a convergence of sounds, into a musical enthusiasm and into a warm and resonant universal community”, into a “sweet and rhythmic immateriality”. (shrink)

The Russian icon was always related to the soul of the Russian painter, his anxiety and his emotions. Through the icon the russian has always expressed his faith and mentained the bundle with God. The icon has been considered by the russian people a bridge between human and divinity. The Russian people belive into an russian Christ. The Russian icon embodys the russian nature, his strength of creation and of adaption, but especially the russian soul. It is been capitalized the (...) icon painting of the greatest painters: Andrei Rubliov, Teofan Grecul Dionisie, as well as icon painting, starting from the novgorodiana school (the 11th century) till the 20th century, when big names of icon artists appared, such as Kondrafiev, Filatov, Zubov, A. Ivanov. (shrink)

The Russian icon was always related to the soul of the Russian painter, his anxiety and his emotions. Through the icon the russian has always expressed his faith and mentained the bundle with God. The icon has been considered by the russian people a bridge between human and divinity. The Russian people belive into an russian Christ. The Russian icon embodys the russian nature, his strength of creation and of adaption, but especially the russian soul. It is been capitalized the (...) icon painting of the greatest painters: Andrei Rubliov, Teofan Grecul Dionisie, as well as icon painting, starting from the novgorodiana school (the 11th century) till the 20th century, when big names of icon artists appared, such as Kondrafiev, Filatov, Zubov, A. Ivanov. (shrink)

Since the first degrees of musicality of mankind, the music became a sphere of investigation for naturalists (Darwin), economists (Karl Bücher), philosophers (Spencer, Schopenhauer, Cioran), who tried to explain, through their theories, the process of the beginning and settlement of this phenomenon as well as its influence on the human being.Schopenhauer will consider art, and especially music, as the only liberating form from delusion and suffering, from the omnipotence will to live. Making a strange parallelism between music and the will (...) to live, Schopenhauer will find between these two a report of identity: “the world is an incarnation of music as well as an incarnation of Will: There is no art besides music that expresses an ideal aspect of Will, the Will itself in its purest essence”.If at Schopenhauer the music expresses the Will itself in its purest essence, at Emil Cioran “the metaphysical madness of the musical experience… weakens the will to live and the vital main springs”.Through music Emil Cioran found the way to himself, to his ego and his profound musical nature.The moments of separating of the delusions world are for the human being moments in which the entire existence feels like a melody and all of the being’s sufferings assemble and melt into “a convergence of sounds, into a musical enthusiasm and into a warm and resonant universal community”, into a “sweet and rhythmic immateriality”. (shrink)

The subject of the proposed paper is the disclosure of prerequisites and determinants of the implementation of the soteriological concept of studying the interdisciplinary course of bioethics, the structural model and synectic algorithm of its comprehension and epistemological map of formation of soteriological competence of the future specialist during the study of bioethics. The methodological basis for the implementation of the proposed project is the theory of research-oriented professional education and, thereafter, technology of advanced learning, which provide wide opportunities to (...) study the course of bioethics in the form of observation of remote virtual experiments on the portal Go-Lab; GRAASP environment for the implementation of author's developments and pedagogically structured programs in the process of performative interaction between teacher and students. The scientific novelty of the material is to substantiate the content of anthropological competencies of future specialists in biomedical specialties and the strategies of obtaining them on the basis of the principles of hermeneutic didactics. Conclusions. Today, obviously, the task of bioethics is not only to protect nature and human life, but also to participate in the realization of the high mission of Salvation. This defines the research field of bioethics as a space of secret dialogue, in which it is desirable to find a place not only for the voice of clinicians, pharmacists, engineers, philosophers, public figures, but also the pastoral voice of the Church. (shrink)

The essay focuses on the aesthetic ideas of the informal association of the Russian artists known as “the World of Art”. The members of this association shared those clearly pronounced trends of aestheticism that had manifested in contemporaneous Europe as Art Nouveau, Secession, and Jugendstil. The main representatives and ideologists of the association, such artists as A. Benois, K. Somov, and M. Dobuzhinsky, sought to show, through both their art and their theoretical ideas, that most important in art is not (...) any social, domestic, political and other utilitarian perspective, but rather the artistic, aesthetic quality and beauty. (shrink)

In thesis VI of Walter Benjamin’s On the Concept of History, we find the sentence of danger in which the dead are, which we can think of as a threat of a second death, or symbolic death of the oppressed tradition of which the historiographer has to be alert. Now, if there is a second death it is because there is a life after natural death, that is a survival [Nachleben] of the past in the present. This survival, in the (...) context of the theses of 1940, is possible to weave it with the notions of historical experience [Erfahrung] and the transmission thereof. Faced with the danger of the absolute disappearance of what has been truncated, the German author exposes the need to save it, that is, to carry out a redemption, a remembrance. In this sense, redemption would operate as a second chance, or second instance, of those who have already had a natural death, and who therefore survive, are in their "over-life", which is on the verge of disappearing. Redemption, in these terms, is reconfigured as a form of resistance, then, against the possible annihilation that would bury definitively those signifiers, those memories. Here we will essay thinking this possibles intersections between the benjaminians notions of survival, historic experience and redemption, and the lacanian notion of second death, for being able to think the duality of natural and simbolic death and life, the failed of natural death -the possibiliy of redemption that allows- and the absolut and irreversible character of second death. (shrink)

У статті досліджено принципово важливу для сучасної філософії ідею про сутнісний зв’язок справедливості, визнання та ідентичності.Доведено, що справедливість соціальних взаємин зумовлена не так способом розподілу матеріальних благ, як процесами суспільного та індивідуального визнання. Із цієї точки зору, яку обстоюють Ю.Габермас, А.Гонет, Ч.Тейлор, З.Форс, випливає, що саме люди,яким властива гідність, можуть стати не лише об’єктами, а й суб’єктами справедливості, тобто громадянами. Завдяки подоланнюполітичного патерналізму та існуванню індивіда як суб’єкта політичної дії відбувається глибинне переакцентування ідентичності із завузького поля міжособистісного спілкування і формування (...) нової, заснованої на людській гідності та чесності, моделі соціальної справедливості та постконвенційної ідентичності. Таким чином, автор доходить висновку, що саме визнання є тією найширшою нормативною категорією, яка обіймає і справедливість, і ідентичність, а їх економічні і культурно-символічні виміри мають бути пов’язані між собою. У такий спосіб можна вибудувати адекватну сьогоденню справедливу теорію ідентичності, а також уникнути репресивного комунітаризму, який акцентує увагу на цінностях своєї спільноти та нехтує можливістю для кожного індивіда бути рівноправним учасником соціального простору загалом. (shrink)

The concept of protosemiosis or semiosis at the lower levels of the living goes back to Giorgio Prodi, Thomas A. Sebeok and others. More recently, a typology of proto-signs was introduced by Sharov and Vehkavaara. Kull uses the term of vegetative semiosis, defined by iconicity, when referring to plants and lower organism semiosis. The criteria for the typology of proto-signs by Sharov and Vehkavaara are mostly based on two important presuppositions: agency and a lack of representation in low-level semiosis. We (...) would like to focus on an alternative approach to protosign classification. In particular, we aim to provide a sign-typological characteristic of proteins (in analogy to Maran’ s classification of environmental signs). Our approach is focused on representation, that is, we only consider the relation between a sign and its object. We are considering representation independently from the role of interpretant and interpretation (which is an epiphenomenon of agency). Two hypotheses are investigated and accordingly evaluated in this paper: (I) Proteins are indexical protosigns. (II) Proteins are iconic protosigns. The conclusion our argumentation leads to supports the hypothesis (II). (shrink)

The present paper attempts to demonstrate semiotic arguments against the sequence → structure → function paradigm in protein studies. The unidirectional deterministic thinking in biological processes has been challenged by several disciplines of life sciences (epigenetics, proteomics, etc.) and philosophy (process philosophy). Biosemiotics comprehends living organisms as actively participating in their present and somehow creating or shaping their future, having a plurality of options for acting. Determinism and unidirectionality are in contradiction with a biosemiotic approach towards life, mostly when considering (...) Peirce’s triadic concept of semiosis. In this paper, a Peircean biosemiotic approach is applied to proteins and to the process of protein folding. Two main concepts are presented to support the arguments against the SSF paradigm in protein studies: the NonReduction Theorem and the notion of folded continuum. A processual approach is proposed as the most suitable for descriptions of proteins and their functions. (shrink)

The present paper attempts to demonstrate semiotic arguments against the sequence → structure → function paradigm in protein studies. The unidirectional deterministic thinking in biological processes has been challenged by several disciplines of life sciences and philosophy. Biosemiotics comprehends living organisms as actively participating in their present and somehow creating or shaping their future, having a plurality of options for acting. Determinism and unidirectionality are in contradiction with a biosemiotic approach towards life, mostly when considering Peirce’s triadic concept of semiosis. (...) In this paper, a Peircean biosemiotic approach is applied to proteins and to the process of protein folding. Two main concepts are presented to support the arguments against the SSF paradigm in protein studies: the NonReduction Theorem and the notion of folded continuum. A processual approach is proposed as the most suitable for descriptions of proteins and their functions. (shrink)

The present paper attempts to demonstrate semiotic arguments against the sequence → structure → function paradigm in protein studies. The unidirectional deterministic thinking in biological processes has been challenged by several disciplines of life sciences and philosophy. Biosemiotics comprehends living organisms as actively participating in their present and somehow creating or shaping their future, having a plurality of options for acting. Determinism and unidirectionality are in contradiction with a biosemiotic approach towards life, mostly when considering Peirce’s triadic concept of semiosis. (...) In this paper, a Peircean biosemiotic approach is applied to proteins and to the process of protein folding. Two main concepts are presented to support the arguments against the SSF paradigm in protein studies: the NonReduction Theorem and the notion of folded continuum. A processual approach is proposed as the most suitable for descriptions of proteins and their functions. (shrink)