Tato kritická studie se zabývá dvěma současnými knihami o epistemickém relativismu, Boghossianovou Fear of Knowledge a Halesovou Relativism and the Foundations of Philosophy. První z těchto prací se přesvědčivě pokouší vyvrátit populární relativistické a konstruktivistické teze, zatímco ta druhá předkládá obhajobu specifické formy relativismu zaměřené na filosofické propozice.

Straipsnis skirtas palyginti Arvydo Šliogerio ir Martino Heideggerio hominizuotos Būties sampratoms jų meno filosofijose. Šio tikslo siekiama pasitelkiant jų pasirinktų tapybos kūrinių interpretacijas – Šliogerio atveju pasirinktas Paulio Cézanne’o paveikslas Didžioji pušis, o Heideggerio atveju pasirinktas Vincento van Gogho paveikslas Batų pora. Straipsnio autorius pateikia argumentus, kaip pasirinktas Šliogerio meno kūrinys koreliuoja su jo aristoteliška substancinio individo koncepcija. Sykiu parodoma, kaip nuosekliai evoliucionavo Šliogerio hominizuotos Būties kritika nuo knygos Daiktas ir menas iki veikalo Transcendencijos tyla. Straipsnio pabaigoje išryškintas Šliogerio prieštaravimas (...) sau dėl dviejų nesuderinamų menininko samp­ratų: pirmas apie Menininką-žmogų, įliejantį „daugiau Būties“ į daiktą meno kūrinyje, negu kad tos Būties yra tame daikte gamtoje; antras apie tikrąjį Menininką-gamtą, kuris duoda daiktui „daugiau Būties“, negu jos randame žmogaus rankdarbyje. (shrink)

_Europe Thirty Years After 1989_ explores what happened in the former socialist countries during the last thirty years and the reasons behind these events. The authors examine how values, memory, and identity have been transforming these countries since the year 1989.

An interdisciplinary critique of business ethics as an ideology. The author discloses how contemporary business ethics is too weak to create a truly critical voice of American capitalist economy.

Quintín Racionero Carmona en el marco de la filosofía española actual.

In his remarks from later period, Ludwig Wittgenstein is frequently concerned with so-called external roots of our logical operations. He asks questions like: ‘How is anything like logical necessity possible?‘; ‚How is possible anything like following a logical rule under normal circumstances?‘; ‚Where is the compelling force of a logical proof coming from?‘; etc. In the philosophical community, it is generally accepted that the later Wittgenstein’s remarks deal with these questions, but the philosophical motivation behind these remarks is still not (...) clear. Instead, there is a growing disagreement among various interpretations over these remarks. The present consideration is built upon the belief that Wittgenstein’s remarks try to communicate a new sense to us. I argue that, contrary to the generally accepted view, there is a new and positive sense in these remarks. My aim in this paper is to clarify the philosophical motivation behind them. (shrink)

This chapter re-examines the evidence for local ecclesiastical and other burial sites in pre-Viking Ireland. It compares local churches and cemetery settlements in pre-Viking Ireland with those found in England and Wales. The chapter describes the density of the pre-Viking ecclesiastical sites in Ireland, church density and social structure in Anglo-Saxon England, and the local ecclesiastical sites in Cornwall and Wales.

Describing some of Marina Abramović’s performances, this essay aims to provide one possible philosophical framework in what concerns this form of art. The scope of presence in Abramović is enlighten by employing some vocabulary from a certain body poetics into the embodiment reflection, and ontological issues in performance come out when thinking about re-performance possibilities.

The geography of the Timaeus-Critias is the final stage of a process through different eschatological myths around the concept of justice . The geography conditions the configuration of three political models (atlantean, athenian, egyptian ) ; and their interplay raises the question of mimesis against dialectics. Any relation with the environment is one of two things: either a mimesis of human acts and the environment that serves as their stage; or a dialectics between the subject and the possibility of achievieng (...) his or her authenticity. (shrink)

In the Cypriot trilogy Isocrates does not intend to carry out only an oratorical exercise on his conception of the monarchic regime. These are speeches whose primary meaning was to carry out a diplomatic action whose intention was for Cyprus to support the Athenian hegemonic cause. They were written at the precise moment when Timotheus travelled through the Aegean Sea and the north of Greece in order to consolidate Athenian expansionism. In this way, he made a sequence of political speeches (...) in which he used his own philosophical notions adapting them, on the one hand, to the Cypriot political situation characterized by confrontations between the pro-Hellenic and pro-Persian factions and, on the other hand, to the strategic needs of Athens. (shrink)

"This article deals with the mediality of empty chairs in the works by Vincent van Gogh, Richard Weiner, Egon Schiele, Joseph Kosuth and Eugène Ionesco. These empty chairs are explored as aisthetic-affective figures pervading historical periods and cultural boundaries that offer a specific portrait of absence, which is able to intensify the subject despite its physical non-presence. The argument is based on the dialectic process of dis/appearing, posthermeneutics and the theory of the supplement. Der Beitrag behandelt die Medialität leerer Stühle (...) in den Werken von Vincent van Gogh, Richard Weiner, Egon Schiele, Joseph Kosuth und Eugène Ionesco. Leere Stühle werden als ästhetisch-affektive Figuren untersucht, die historische Perioden und kulturelle Grenzen durch- und überschreiten; dabei präsentieren sie ein spezifisches Porträt von Abwesenheit, das das Subjet trotz seiner physischen Nicht- Gegenwart intensiviert. Die Argumentation gründet in dem dialektischen Prozess von Er- scheinen und Verschwinden, Posthermeneutik und der Theorie des Supplements. ". (shrink)

This article deals with the mediality of empty chairs in the works by Vincent van Gogh, Richard Weiner, Egon Schiele, Joseph Kosuth and Eugène Ionesco. These empty chairs are explored as aisthetic-affective figures pervading historical periods and cultural boundaries that offer a specific portrait of absence, which is able to intensify the subject despite its physical non-presence. The argument is based on the dialectic process of dis/appearing, posthermeneutics and the theory of the supplement.

The primary aim of this original work is to provide a more in-depth insight into the relations between control parameters adjustments, learning techniques, inner swarm dynamics and possible hybridization strategies for popular swarm metaheuristic Firefly Algorithm. In this paper, a proven method, orthogonal learning, is fused with FA, specifically with its hybrid modification Firefly Particle Swarm Optimization. The parameters of the proposed Orthogonal Learning Firefly Algorithm are also initially thoroughly explored and tuned. The performance of the developed algorithm is examined (...) and compared with canonical FA and above-mentioned FFPSO. Comparisons have been conducted on well-known CEC 2017 benchmark functions, and the results have been evaluated for statistical significance using the Friedman rank test. (shrink)

The article deals with the concepts and problems of creative society. The author analyses the postmodern, post-industrial, post-rational, post-democratic, post-economic, post-capitalistic distinctiveness of creative society. According to the author, creative society has characteristics such as "outstanding-ness", creative living, and casual work relations. The paper deals with the creative aspects of entertainment and with the role of technologies in creative society. The author presents the sketches of creative ecology and creative ethics, the difficulties of empirically researching creativity and potential creative indexes (...) as well as the problems regarding their evaluation. The research appeals to different approaches of creative society as well as methods used in different fields of the humanities. The author presents the key scholars of creative society and possible avenues of research emerging from this new subject. (shrink)

In dem Artikel werden die Schlüsselwörter der Globalisierung – Bios, Technē und Logos – etymologisch ergründet, und überdies im Kontext der existenziellen Phänomenologie interpretiert. Zu diesem Zweck beruft man sich nicht nur auf Heidegger, den Beweger existenzieller Interpretation antiker Begriffe, sondern auch auf Husserl, Gadamer, Lévinas und Bakhtin. Vorgestellt wurden drei Thesen: 1) Unser Körper ist von der geistigen Umwelt untrennbar, wo er heranreift, indem er geistige Funktionen erlangt, das heißt durch Beseelung, Benennung und Verwirklichung. 2) Die geistige Umwelt ist (...) gleichlaufend eine technologische Umwelt, wo die Technē als Kunst der Erschaffung interaktiver Umweltkomponente wie Körper oder Geist auszulegen ist. 3) Der Logos als Wort und Name supponiert den Text bzw. das Buch aus der Feder unseres Lebens, sowie den Kontext, d. h. die Interaktion der Texte als Lebensgeschichten. Es wird behauptet, Bios, Technē und Logos seien analog zu interpretieren, d. h. als interaktive Komponenten existenzieller Schöpfung, die differente Verbindungsebenen zwischen der geistigen Umwelt und der darin verlaufenden Lebensgeschichte einbeziehen. Der Bios steht im Zusammenhalt mit dem körperlichen Aspekt existenzieller Schöpfung: Unser Leben ist von Geburt an bis zum Tod untrennbar von der Eingeschlossenheit der Phänomene in die körperliche, zeitliche sowie räumliche Ganzheit, die wiederum in die geistige Umwelt eingegliedert ist. Der Logos reflektiert die lingvistisch-skriptuale Natur des geistigen Umweltkontextes. Die Technē wird gleichzeitig als ein Schöpfungsakt des existenziellen Ganzen interpretiert, sowie als ein Akt seines Einschreibens in den erwähnten Kontext. Daraus resultierend werden Bios, Technē und Logos alternativ zum Globalisierungsdiskurs interpretiert. (shrink)

U članku se etimološki istražuju ključne riječi globalizacije: bios, technē i logos, te se dodatno interpretiraju u kontekstu egzistencijalne fenomenologije. U ovu svrhu se poziva samo na Heideggera, koji je pokrenuo egzistencijalnu interpretaciju antičkih pojmova, nego i na Husserla, Gadamera, Lévinasa i Bakhtina. Predstavljene su tri teze: 1) naše tijelo je neodvojivo od duhovnog okoliša, gdje sazrijeva dobivajući duhovne funkcije, tj. poduhovljenjem, imenovanjem i ostvarivanjem; 2) duhovni okoliš je istovremeno tehnološki, gdje se technē treba interpretirati kao umijeće stvaranja interaktivne komponente (...) okoline kao što je tijelo i duh; 3) logos kao riječ i ime pretpostavlja tekst, tj. knjigu koju piše naš život i kontekst tj. interakcija tekstova kao životnih priča. Tvrdi se da se bios, technē i logos trebaju interpretirati analogno, tj. kao interaktivne komponente egzistencijalnog stvaranja, koji uključuju različite nivoe veza između duhovnog okoliša i životne priče koja se razvija u njemu. Bios je povezan s tjelesnim aspektom egzistencijalnog stvaranja: naš je život od rođenja do smrti nerazdvojiv od uključenosti fenomenâ u tjelesnu vremensku i prostornu cjelinu koja je uključena u duhovni okoliš. Logos odražava lingvističko-skriptualnu narav duhovnog konteksta okoliša. Technē se interpretira istodobno kao čin stvaranja egzistencijalne cjeline i kao čin njezinog zapisa u ovaj kontekst. Kao rezultat toga, bios, technē i logos se interpretiraju alternativno diskursu globalizacije. (shrink)

This paper conducts an etymological investigation of the key words of globalization – bios, technē and logos. In addition to this, these keyword concepts are interpreted in the context of existential phenomenology. For this purpose not only Heidegger, who is a proponent of the existential interpretation of ancient concepts, but also Husserl, Gadamer, Lévinas, and Bakhtin are invoked. There are three theses presented in the paper: 1) our body is inseparable from the spiritual environment, where it matures by gaining the (...) spiritual functions of being spiritualized, named and realised; 2) the spiritual environment is at the same time technological, where technē is to be interpreted as an art of creation of environment’s interactive component such as the body and the spirit; 3) logos as the word and the name presupposes a text, i.e. a book written by our lives and the context, i.e. the interaction of texts as life-stories. The argument is given for the analogous interpretation of bios, technē and logos, i.e. that the three should be interpreted as interactive components of existential creation, which involve different planes of relationships between the spiritual environment and the life-story developing in it. Bios is related to the corporal aspect of existential creation: our life from birth to death is inseparable from the corporal temporal-spatial whole, which is involved in the spiritual environment. Logos reflects the linguistic-scriptural nature of the spiritual context of the environment. Technē is interpreted both as an art of creation of the existential whole and as an art of its inscription into this context. As a result, bios, technē and logos are interpreted in a way alternative to the discourse of globalization. (shrink)