The purpose of this paper is to find out to what extent the European economic crisis and the search for a way out of it can be considered a crisis of values, and whether the interpretation of this situation can be reduced to the controversy of confrontation between the unified Europe and individual nation states. Historically the European nations used to live their identity in the framework of nation states. The question is whether the existence of nation states is out-of-date, (...) and whether the uniform European identity can be the ideal solution. Can Imre Kertész be right when he states in his response to Habermas that sublime European-political theories are made for keeping the new member states away from significant decisions? The specific historical, cultural and social make-up of the Eastern-Middle European states and the present economical tensions in the societies in the centre and on the periphery cannot be set aside and have to be taken into consideration. In summary the author concludes that the viability of the development of the common European identity may become possible on the basis of the common historical experience, solidarity and of taking mutual responsibility. (shrink)

Contemporary phenomenological psychopathology has raised questions concerning selfhood and its possible alterations in schizophrenia spectrum disorders. Although the notion of the self is central to several accounts of anomalies, it remains a question how exactly the radically minimal experiential features of selfhood can be altered. Indeed, the risk is to reduce the notion of selfhood so drastically, that it can no longer account for alterations of experience. Here we propose to give thickness to the minimal self. To do this we (...) first discuss Sartre’s phenomenological definition of coenesthesia as the translucent matter of consciousness articulating it with the notion of existential feelings. We then draw on the historical research on coenesthesia to dig deeper in this translucent materiality identified as the element of the body. We show that selfhood, even in its most minimal level, must be conceived of with a specific elemental thickness, corresponding to a phenomenological materiality of embodiment. We argue that a phenomenological reading of coenesthesia as the bodily element of ipseity can shed a new light on the anomalies of self-experience. (shrink)

This paper aims at a phenomenological analysis of trust. We argue that trust has a transcendental dimension in that it functions as a condition of possibility of the basic ego-world relation. Tacit for the most part in ordinary experience, it comes forth in its problematicity in schizophrenia spectrum disorders. People experiencing psychic disturbances lose trust in the continuity and the mineness of lived experience and conceive the world as uninhabitable. In order to address the transcendental problem of trust, we first (...) carry out a static analysis of trust as perceptual faith and we show that it is founded in the functioning of a transcendental ground. In a second step, we proceed with a genetic analysis drawing on Husserl’s manuscripts on the awakening of the self, on early childhood, and Richir’s recent phenomenological readings of D. W. Winnicott. We situate the archaic experience of trust in an originarily intersubjective and affective dimension, where the parental environment functions as a transcendental matrix for the early development of a yet inchoative self. By doing so, we aim to sketch out the major lines of a transcendental history of trust in the early stages of human experience. (shrink)

Sándor Radnóti looks at forgeries, artistic reproductions, replicas, variations, and pastiches in order to study the dilemmas surrounding artistic illusion and "poetic license." He reveals how forgeries as the parasites of art make clear and transparent the meaning of artistic orginality.

This book offers an analysis of the status and function of the Anglo-Saxon prognostics in their manuscript context, a study of their introduction to and transmission in Anglo-Saxon England, and, for the first time, a comprehensive edition of prognostics in Old English and Latin.

1. köt. A Marx előtti filozófia története.--2. köt. Marxtól Lening.--3. köt. Lenintől napjainkig.

Under poor circumstances, co-residence of a grandmother is generally considered to be beneficial for children. Empirical evidence does not unequivocally support this expectation and suggests that the grandmother’s importance depends on the family’s circumstances. We study the relationship between grandmother’s co-residence and children’s schooling in sub-Saharan Africa under a broad range of circumstances. Results make clear that the effect of a co-residing grandmother varies but is almost always positive. Grandmothers over age 60 are most effective in helping their children. They (...) are particularly important for girls, and when the mother is deceased or not living in the household. Grandmothers are less effective in situations with few opportunities, as in very poor regions or in communities with few schooling opportunities. Our findings indicate that providing support to grandmothers should not be overlooked when designing policies aimed at strengthening the position of women and children in the sub-Saharan African context. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:FROM SACRIFICIAL VIOLENCE TO RESPONSIBILITY: THE EDUCATION OF MOSES IN EXODUS 2-4 Sandor Goodhart Purdue University When toward the end of his life Moses tried to stave off death, God said to him: "Did I tell you to slay the Egyptian?" (Midrash in Plaut 383) I. Education in Plato and Judaism The word "education", of course, comes from the Latin, educare, meaning "to lead out" or "to bring up," (...) and both its Latinate morphology and the semantic value it assumes in English reflect its peculiar history. To "lead out" implies in the first place leadership, which is to say a relationship between one designated as a "leader" and another (or others) designated as the "led." The notion of leadership also entails a movement through which the leader propels the led, namely from a region designated as "inside," to another designated as "outside." Within the Western context, which is to say, within the Western European historical experience which traces itselfback through the romance language speaking countries to Rome and ultimately to Greece, the primary articulator ofthe notion of education we have inherited is, of course, Plato. Although Plato's Republic is nominally about justice, and even more specifically the "just" state, commentators have long pointed out that it is really about education (see, for example, Havelock). How shall the guardians ofthe state that we shall term "just" be educated?, Plato's interlocutors ask themselves. In this regard, of course, Plato was challenging the educational system already in place at the time at the head of which was Homer and the Homeric epics, and substituting for an older oral culture founded on an elaborate system of mnemonics another founded more decisively upon writing and the alphabet. Some have argued that in place of a aural or Sandor Goodhart1 3 hearing-centered culture Plato was inaugurating a visual or video-centric cultural organization, and much work is currently being done in this area (see, for example, Ong). What was Plato's educational solution? It was an appeal, in short, to the true, to the language of reason, and to the realm of the ontological as the context in which the true could be defined. The true, as the phenomenological tradition has taught us, may be regarded as the separation of that which has being from that which does not have being, that which only appears or seems to be from that which truly is. Reason in this context is the method or modality ofthinking by which such difference or distinction between the true and the false becomes articulated. Education may then be said to be the process by which all of this occurs, by which one learns to separate appearances from reality, the true from the false, the reasonable from the unreasonable, and thereby the process by which one avoids slavery. For at bottom the enemy for Plato remains slavery and the goal remains freedom from its ravages. Plato, for one, defines his program in specific opposition to Greek tragedy, which he takes among the species ofmimesis or of mimetic poesis that he cites to be the worst threat to his program of absolute difference. The tragic poets leave us without an antidote, he tells us, to its irresistible seductions. Even the best of us—by which he would certainly include Socrates, who has been educating these young men about the processes of education—go to the theater, follow the theatrical performance with enthusiasm, beat their breasts along with the players, and finally praise as most worthy those playwrights who most enable this enthusiasm to take place. The distinction between the true and the mimetic, between the true and the imitational or representational, between that which has being and that which only shadows being, is always on the verge of collapsing in this context. And as a consequence the only safe state, Plato tells us, is the one that excludes theatrical performance from its premises. There is no place in the present context to develop any further the complicated relationship Plato has with his predecessors, and I have hinted at this relationship elsewhere (see Goodhart 261). Suffice it to say that Plato remains in this regard the master in Western circles ofall... (shrink)

Let be the class of odd involutive even the notion of partial lex products is not sufficiently general. One more tweak is needed, a slightly even more complex construction, called partial sublex product, introduced here.

A new structure, called equality algebras, will be introduced. It has two connectives, a meet operation and an equivalence, and a constant. A closure operator will be defined in the class of equality algebras, and we call the closed algebras equivalential. We show that equivalential equality algebras are term equivalent with BCK-algebras with meet. As a by-product, we obtain a quite general result, which is analogous to a result of Kabziński and Wroński: we provide an equational characterization for the equivalential (...) fragment of BCK-algebras with meet. (shrink)

For odd and for even involutive, commutative residuated chains a representation theorem is presented in this paper by means of direct systems of abelian o-groups equipped with further structure. This generalizes the corresponding result of J. M. Dunnabout finite Sugihara monoids.

In the present paper we show that any at most countable linearly-ordered commutative residuated lattice can be embedded into a commutative residuated lattice on the real unit interval [0, 1]. We use this result to show that Esteva and Godo''s logic MTL is complete with respect to interpretations into commutative residuated lattices on [0, 1]. This solves an open problem raised in.

The idea that language is metaphoric in nature has often been suggested or stated since Vico and Rousseau. Derrida, too, often writes about metaphor and the impression he gives is that he is arguing for the metaphoric nature of both thought, whether philosophic or not, and language. Interpreters like de Man or Culler have helped to spread this impression. If it is correct, Derrida shares a pan-metaphoric view of language and whatever can be made with it. It is useful to (...) refer to Derrida's view because in my opinion he has been very good at saying what language is, even if he has been very much in the wrong in seeing no distinction between language and language use. Let us consider first what he has been good at. (shrink)

"Cet ouvrage collectif présente le dialogue entre de jeunes chercheurs en phénoménologie et Alexander Schnell, phénoménologue contemporain ; à partir de son ouvrage paru en 2020, Le Clignotement de l'être. Il défend la vivacité de la phénoménologie transcendantale aujourd'hui, en tant que méthode philosophique qui interroge les secrets de la subjectivité et son rapport à la réalité, au fil conducteur des concepts d'intentionnalité, de réduction, de générativité, d'absolu, et d'histoire. La question directrice qui rassemble les contributions réunies ici est la (...) suivante : quand le phénoménologue effectue la réduction phénoménologique et fait l'expérience du transcendantal comme tel, à quelle réalité fait-il face?"--Page 4 of cover. (shrink)

After the rule of the canonized Marxism has come to an end, the present situation of philosophy in Hungary might be characterized as pluralistic and colourful. The academic, educational and institutional structure of philosophy, as well as the situation concerning the publication of journals and books has changed equally. In general, each of the relevant philosophical trends has gained its representation, significant individual and collective achievements have been reached, and we have also witnessed the rise of a new philosophical generation. (...) Though not as dominanting, philosophy has been integrated into Hungarian intellectual and public life. By now it is not regarded an isolated domain of knowledge as it was before. (shrink)

In this paper, by applying a feminist bioethical perspective, we identify a new form of medical paternalism that still shapes contemporary legal policies on human egg cryopreservation performed without medical reasons. The fear of negligent, careless women who opt to delay their pregnancy for mere convenience is a widely known gender biased stereotype. Nevertheless, the opinions and judgments of medical professionals on this issue have not yet been sufficiently explored by in-depth research. In this essay, therefore, first we look at (...) the broader bioethical, legal, and social aspects of human egg cryopreservation. In the second part of the paper we discuss a unique qualitative study conducted with professionals working at Hungarian IVF clinics. We argue, based on a bioethical analysis of the collected data, that when new reproduction technologies provide opportunities for women to widen their range of reproductive choices, the traditional forms of medical paternalism can be reinforced by gendered paternalism, as well. We identify several elements of gendered paternalism that characterized the attitudes of the IVF staff and discuss the professionals’ resistance to elective egg freezing and vitrification of eggs for the future. We conclude by suggesting directions for future policy. Although we focus on the Hungarian case in this paper, we are aware that similar attitudes can be observed in some other countries where this technology has become available and requested by women, but where they also face difficulties in their access to it. (shrink)

We generalize the notions of Girard algebras and MV-algebras by introducing rotation-invariant semigroups. Based on a geometrical characterization, we present five construction methods which result in rotation-invariant semigroups and in particular, Girard algebras and MV-algebras. We characterize divisibility of MV-algebras, and point out that integrality of Girard algebras follows from their other axioms.

Hahn’s embedding theorem asserts that linearly ordered abelian groups embed in some lexicographic product of real groups. Hahn’s theorem is generalized to a class of residuated semigroups in this paper, namely, to odd involutive commutative residuated chains which possess only finitely many idempotent elements. To this end, the partial lexicographic product construction is introduced to construct new odd involutive commutative residuated lattices from a pair of odd involutive commutative residuated lattices, and a representation theorem for odd involutive commutative residuated chains (...) which possess only finitely many idempotent elements, by means of linearly ordered abelian groups and the partial lexicographic product construction is presented. (shrink)

Möbian Nights: Literary Reading in a Time of Crisis develops a new understanding of literary reading: that in the wake of disasters like the Holocaust, death remains a premise of our experience rather than a future. Challenging customary "aesthetic" assumptions that we write in order not to die, Sandor Goodhart suggests (with Kafka) we write to die. Drawing upon analyses developed by Girard, Foucault, Blanchot, and Levinas (along with examples from Homer to Beckett), Möbian Nights proposes that all literature works (...) "autobiographically", which is to say, in the wake of disaster; with the credo "I died; therefore, I am"; and for which the language of topology (for example, the "Möbius strip") offers a vocabulary for naming the "deep structure" of such literary, critical, and scriptural sacrificial and anti-sacrificial dynamics. (shrink)

To read literature is to read the way literature reads. René Girard’s immense body of work supports this thesis bountifully. Whether engaging the European novel, ancient Greek tragedy, Shakespeare’s plays, or Jewish and Christian scripture, Girard teaches us to read prophetically, not by offering a method he has developed, but by presenting the methodologies they have developed, the interpretative readings already available within (and constitutive of) such bodies of classical writing. In The Prophetic Law, literary scholar, theorist, and critic Sandor (...) Goodhart divides his essays on René Girard since 1983 into four groupings. In three, he addresses Girardian concerns with Biblical scripture (Genesis and Exodus), literature (the European novel and Shakespeare), and philosophy and religious studies issues (especially ethical and Jewish subject matters). In a fourth section, he reproduces some of the polemical exchanges in which he has participated with others—including René Girard himself—as part of what could justly be deemed Jewish-Christian dialogue. The twelve texts that make up the heart of this captivating volume constitute the bulk of the author’s writings to date on Girard outside of his three previous books on Girardian topics. Taken together, they offer a comprehensive engagement with Girard’s sharpest and most original literary, anthropological, and scriptural insights. (shrink)