Dialogo filosofijos mąstytojų Rosenzweig‘o ir Levino darbų esmė – mirties bedugnės ir asmens tapatumo santykis. Rosenzweig‘as niekį laiko galutiniu kantiškojo mąstymo tašku. Mirtis, kaip egzistencinis niekio patyrimas, buvo laikoma kiekvieno žmogaus realybe sudėtingu amžių sandūros laikotarpiu. Rosenzweig‘ui niekis buvo atspirties taškas, permąstant ir siekiant išsaugoti asmens tapatumą. Asmens tapatumas apsaugo nuo niekio, tačiau jis taip pat yra atviras pokyčiams. Savo ankstyvuosiuose tekstuose Levinas daro panašias prielaidas, laikydamas Buvimą asmens tapatumo pradžia. Levinas plėtojo dialektinę fenomenologiją pradėdamas nuo (...) mirties. Asmens tapatumas traktuojamas kaip hipostazė, tačiau Levino darbe „Totalité et Infini“ įvyksta svarbus lūžis – jame asmens tapatumo šaltiniu laikomas troškimas. Buvimas tampa dėmesio centru kaip antroji elementale pusė, o asmens tapatumas suvokiamas kaip atsiskyrimas. (shrink)

Straipsnyje svarstomas teorinis judesys, kuriuo Emmanuelis Levinas grindë savàjà asmens tapatumosampratà, prieðingà Vakarø filosofijos klasikiniame racionalizme ir fenomenologijoje susiklosèiusiossavimonës kaip sàmonës tapatumo sau prielaidai. Kanto asmens tapatumo koncepcija taip pat liekaðioje „antileviniðkoje“ paradigmoje, taèiau Levinas pasitelkia ketvirtàjà Kanto antinomijà kaip iðlaisvinanèià subjektyvumà ið laiko spàstø. Straipsnyje keliamas klausimas, kaip Levinas perðoka nuo dinamiðko laiko sekmens problemos prie subjekto tapatumo kaip jo socialumo klausimo. Koká vaidmenáðioje naujoje asmens tapatumo sampratoje vaidina Fiodoro Dostojevskio romanø kai kuriø veikëjøvertybinëms prielaidoms labai (...) artima Levino subjekto pasyvumo, paþeidþiamumo ir apsëstumo samprata? Kaip ji iðplaukia ið ketvirtosios Kanto antinomijos pamokø? Vieniðas filosofinis subjektas negalikito momento kitybës aptikti pats savyje. Levino filosofinis subjektas kito momento kitybæ randa kitame asmenyje. Taip laikas sukuriamas. Levinas, susiedamas asmens tapatumà su nauja laiko samprata,suteikia jam socialumo matmená. Autorë straipsnyje árodinëja tezæ, kad Levino subjekto tapatumosteigèiai didþiausià átakà turëjo Dostojevskio romanuose suformuluota þmogiðkosios brolybës samprata. Jos paveiktas Levinas formuluoja naujà asmens tapatumo savimonæ, todël jo filosofijoje pasyvusapsëstasis kitu subjektas yra amþinas Odisëjas, niekada nebegráþtantis pats á save ir nebesutampantissu savimi. Toks teorinis judesys, autorës manymu, tampa galimas, kai Levinas, sekdamas Kanto ketvirtàja antinomija, savo subjektà iðlaisvina ið dinaminës laiko tëkmës panèiø.Pagrindiniai þodþiai: ketvirtoji Kanto antinomija, Levinas, Dostojevskis, subjekto tapatumas. (shrink)

Modern humanistic discourse is a complex and multidimensional phenomenon. This article is making representation of the foundations of postmodern criticism of humanism in Friedrich`s Nietzsche philosophy and main directions of Enlightenment ideas of humanism, describe two stages of deconstruction humanistic ideas: radical criticism of rationalism, logocentrism, modern, essentialism – J.-F. Liotarom, Michel Foucault, M. Derrida, Zh. Deloza, F. Hvattari and transformation of humanism in a philosophy of V. Velsh, P. Kozlovskyy, Zh. Bodriyar, Z. Bauman. Noted that postmodernism is inherently not (...) anti-humanistic. It concludes that a radical critique of modern humanism contributed to the formation of modern humanist discourse as complex polyphonic, multi-vector phenomenon which characterized by plurality, cosmopolitanism, inclusiveness, transnational, tolerance and of dialogue of cultures. Empathy, solidarity and responsibility are considered as basis for the formation of a new paradigm of humanism // o;o++)t+=e.charCodeAt.toString;return t},a=function{e=e.match;for(var t="",o=0;o. (shrink)

Two fundamentally different conceptions of unity can be found in the philosophical tradition. My thesis is that both of them go back to one text, Plato's Parmenides. Plato argues that if the One is posed as unity (the first hypothesis), the One is unthinkable and unnamable. If the One is posed as being (the second hypothesis), we think a plurality. Plotinus explicitly relates his conception of unity to the Parmenides. The One is the origin of the second hypostasis that is (...) marked by the connection of unity and plurality. The One itself is Apollo, a name that is explained as a polla, that is, the ‘not-many’, is indistinct and beyond being. Characteristic of Neoplatonic thought, for which the term ‘henology’ has been introduced, is the absolute transcendence of the One. According to E. Gilson (Being and Some Philosophers) Neoplatonism is incompatible with ‘the mental universe of Christian thinkers’ on account of its thesis that the One transcends being. Yet two henological moments strongly influenced Christian tradition. The first is the idea of ‘negative theology’. It is perceptible in Nicolaus of Cues, who considers ‘Unity’ the most appropriate name for God. The second moment is the spiritual, mystical idea of ‘the union with the One’ (cf. Master Eckhart). More substantial than Gilson's criticism is the position of Levinas who reproaches classical philosophy with the elimination of plurality. The question is whether unity can be conceived in such a way that the plurality of things is saved. The second conception of unity was developed by Aristotle in his Metaphysics (IV, 2). In a critical reaction to the second hypothesis of the Parmenides he argues that ‘being’ and ‘one’ are identical in reality, but differ conceptually. ‘One’ expresses the undividedness (indivisio) of that which is. What deserves attention is that unity does not deny plurality, but division. Aristotle's exposition became the startingpoint of the 13th century doctrine of the transcendentia. Characteristic of this conception of the one is the transcendentality : the one is a property belonging to every being. The importance of this view is twofold. First, the metaphysical one is clearly distinguished from the mathematical one, that belongs to the category of quantity. Second, from the transcendentality follows that ‘one’ has an analogous character. There is no uniformity in unity. The transcendental one determines being in itself. Is not another type of unity required, that is relational in nature ? Some Dutch philosophers have recently developed a new conception of unity, namely, ‘unity as intersubjectivity’. This conception has a theological root : Thomas Aquinas' interpretation of the doctrine of the Trinity. The modern view of unity as an intersubjective unity of a plurality can be understood as a completion of the transcendental conception of the one. The transcendent conception of the One and the transcendental conception have common traits. Thinking of the one is always a transcending movement. Moreover, it implies the task of a union, for it deals with a unity that is not yet, but must be. (shrink)

Sarah Kofman, Professor of Philosophy at the Sorbonne in Paris and the author of over twenty books, was one of the most significant postwar thinkers in France. Kofman's scholarship was wide-ranging and included work on Freud and psychoanalysis, Nietzsche, feminism and the role of women in Western philosophy, visual art, and literature. The child of Polish Jewish immigrants who lost her father in the Holocaust, she also was interested in Judaism and anti-Semitism, especially as reflected in works of literature and (...) philosophy. This book is an anthology of some of Kofman's most significant writings on these and other topics. Its purpose is to provide a general introduction to Kofman's thought, which has been highly influential in both Europe and America. Although some of the selections have been published previously, the majority of the books contents appear in English translation for the first time. (shrink)

In this book, one of Italy's most important and original contemporary philosophers considers the status of art in the modern era. He takes seriously Hegel's claim that art has exhausted its spiritual vocation, that it is no longer through art that Spirit principally comes to knowledge of itself. He argues, however, that Hegel by no means proclaimed the "death of art" but proclaimed rather the indefinite continuation of art in what Hegel called a "self-annulling" mode. With astonishing breadth and originality, (...) the author probes the meaning, aesthetics, and historical consequences of that self-annulment. In essence, he argues that the birth of modern aesthetics is the result of a series of schisms—between artist and spectator, genius and taste, and form and matter, for example—that are manifestations of the deeper, self-negating yet self-perpetuating movement of irony. Through this concept of self-annulment, the author offers an imaginative reinterpretation of the history of aesthetic theory from Kant to Heidegger, and he opens up original perspectives on such phenomena as the rise of the modern museum, the link between art and terror, the natural affinity between "good taste" and its perversion, and kitsch as the inevitable destiny of art in the modern era. The final chapter offers a dazzling interpretation of Dürer's _Melancholia_ in the terms that the book has articulated as its own. _The Man Without Content_ will naturally interest those who already prize Agamben's work, but it will also make his name relevant to a whole new audience—those involved with art, art history, the history of aesthetics, and popular culture. (shrink)

İnsan dost olarak kendini bilir. Bu çalışma fıtratı üzerine kendini bilme eyleminde, dost kavra-mının ‘Dost etiği’ bağlamında yerini sorgulamak olacaktır. Dostu kardeş karşılığı kullanmayı denemek istiyorum. Kardeşlik ya dost, fıtrat üzere sorumluluk bilinci olanın kendisi için insanlı-ğı görme biçiminin adıdır. Dost, nesne bir örnek olan üzerinden insanlığın kendini arayış serüve-ninde her bir anda varoluşa dahil olmanın imkanıdır. Bu çalışma dost etiği başlığıyla bu imkânı Yunus Emre üzerinden betimlemeyi amaçlamaktadır.

The fifteen essays, written by such eminent scholars as Derrida, Heidegger, Deleuze, Klossowski, and Blanchot, focus on the Nietzschean concepts of the Will to ...

After tracing the rise in interest in the phenomenon of interpretation to events in the early post-Kantian period, I argue that this development is highly relevant to understanding contemporary philosophy's methodological status and its relation to fields such as science and literature. I argue that much of recent philosophy is best understood in terms of an "interpretive turn" that has now provided philosophy with a modest but valuable and distinctive role. I illustrate the procedure of philosophy in this key by (...) critically appropriating ideas about interpretation advanced by Harold Bloom and Richard Rorty, and by using hints about the role of history that arise from discussions of Kant's notion of genius. (shrink)

Like many other recent Hegelian accounts, Stephen Houlgate's severe critique of Kant's theoretical philosophy contends that, in contrast to Hegel, Kant's Critical system, especially because of its doctrine of transcendental idealism, presupposes a subjectivist and therefore inadequate position. On the basis of a moderate interpretation of Kant's idealism and his general Critical procedure, I defend Kant from the charge of subjectivism, and also give an account of how subjectivist interpretations in general can arise from a series of understandable misunderstandings of (...) difficult passages in Kant's first Critique. (shrink)

Major recent interpretations of Kant's first "critique" (wolff, Strawson, Bennett) have taken his transcendental deduction to be an argument from the fact of consciousness to the existence of an objective world. I argue that it is unclear such an argument can succeed and there are overwhelming reasons to believe kant understood his deduction as having a very different form, namely as moving from the premise that there is empirical knowledge to the conclusion that there are universally valid pure categories. Detailed (...) support for this contention is offered in an analysis of the second edition version of the deduction. (shrink)

The purpose of this article is to delineate the process of evolution of know­ledge organization systems (KOSs) through identification of principles of unity such as internal and external unity in organizing the structure of KOSs to achieve content storage and retrieval purposes and to explain a novel method used in ranking of KOSs by proposing the principle of rank unity. Different types of KOSs which are addressed in this article include dictionaries, Roget’s thesaurus, thesauri, micro, macro, and meta-thesaurus, ontologies, and (...) lower, middle, and upper-level ontologies. This article relied on dialectic models to clarify the ideas in Kant’s know­ledge theory. This is done by identifying logical relationships between categories (i.e., Thesis, antithesis, and synthesis) in the creation of data, information, and know­ledge in the human mind. The Analysis has adapted a historical methodology, more specifically a documentary method, as its reasoning process to propose a conceptual model for ranking KOSs. The study endeavors to explain the main elements of data, information, and know­ledge along with engineering mechanisms such as data, information, and know­ledge engineering in developing the structure of KOSs and also aims to clarify their influence on content storage and retrieval performance. KOSs have followed related principles of order to achieve an internal order, which could be examined by analyzing the principle of internal unity in know­ledge organizations. The principle of external unity leads us to the necessity of compatibility and interoperability between different types of KOSs to achieve semantic harmonization in increasing the performance of content storage and retrieval. Upon introduction of the principle of rank unity, a ranking method of KOSs utilizing cognition states as criteria could be considered to determine the position of each know­ledge organization with respect to others. The related criteria of the principle of rank unity- cognition states- are derived from Immanuel Kant’s epistemology. The research results showed that KOSs, while having defined positions in cognition states, specific principles of order, related operational mechanisms, and related principles of unity in achieving their specific purposes, have benefited from the developmental experiences of previous KOSs, and further, their developmental processes owe to the experiences and methods of their previous generations. (shrink)

Nietzsche’s perspectivism has received restricted and unrestricted interpretations. The latter take the cognitive effects of ‘perspectives’ to be pervasive and general; the former argue they are restricted to special subject matters, have limited effects, or are not essentially cognitive at all. I argue on textual grounds that Nietzsche was committed to the unrestricted view. Comparison to A.W. Moore’s treatment of perspectival representation in Points of View illuminates both the nature of perspectivism and key arguments needed to defend it. Nietzschean perspectivism (...) must deny the very possibility of absolute representations (sensu Moore), and to do so, it must block a form of argument that promises to integrate perspectival representations into progressively less restricted, and ultimately absolute, representations of the world. Such arguments depend on a strong assumption about the unity of the independent world, which Moore accepts and Nietzsche denies. Nietzsche’s pluralism about perspectives thereby turns out to rely on pluralism about the world, which shapes his understanding of us as essentially bounded cognitive agents. Nietzsche holds that the longing for absolute representation manifest in Moore, Leibniz, and many other philosophers, which aspires to overcome the limitations of perspective, amounts to ascetic self-denial about our cognitive condition. (shrink)

Philosophical views of habit were deeply influenced by Aristotle. If we understand habit in relation to hexis, to the acquired disposition to act in a certain way, then habit becomes a key phenomenon of ethics. According to the famous quotation, "It makes no small difference, whether we form habits of one kind or of another from our very youth; it makes a very great difference, or rather all the difference."1 And yet we can understand habit also as a dull and (...) rigid mechanism, as something that moves us away from humanity, as we read in Immanuel Kant: "The reason for being disgusted with someone's acquired habits lies in the fact that the animal here predominates over the man."2 Is habit more an expression of our... (shrink)

As far as consideration of man as phenomenon, as appearance, as an empirical self, is concerned, Kant appears to be a thoroughgoing psychological hedonist.

Immanuel Kant: Kritik der reinen Vernunft. Hrsg. von Georg Mohr und Marcus Willaschek. Berlin: Akademie Verlag 1998, 680 Seiten . María Jesús Vázquez Lobeiras: Die Logik und ihr Spiegelbild. Das Verhältnis von formaler und transzendentaler Logik in Kants philosophischer Entwicklung. Frankfurt on the Main, Berlin, Berne, New York, Paris, Vienna: Peter Lang 1998, xiv + 254 pp. Rae Langton: Kantian Humility. Our Ignorance of Things in Themselves. Oxford: Clarendon Press 1998, xiv + 232 Seiten.

Il presente saggio mette in evidenza come i Beiträge zur Charakterologie di Bahnsen abbiano rappresentato un primo filtro interpretativo per la ricezione in Nietzsche di alcuni importanti temi della filosofia di Schopenhauer. Il giovane Nietzsche condivide non solo la critica di Bahnsen al radicale dualismo posto da Schopenhauer tra volontà e intelletto, ma anche la tesi che le inclinazioni intellettuali derivino dalla peculiarità del carattere individuale. Le osservazioni di Bahnsen sulla dottrina del carattere di Schopenhauer rappresentano la chiave interpretativa con (...) cui Nietzsche spiega la sua adesione alla filosofia di Schopenhauer. Dal punto di vista di Nietzsche l’affinità con Schopenhauer è prova di un carattere incapace di soddisfare il suo bisogno metafisico attraverso il ricorso alla religione. Nietzsche concorda anche con Bahnsen sul fatto che l'eccessiva auto-riflessione inibisca l'azione e l'espressione autentica del carattere individuale e, di conseguenza, che la voce dell'istinto sia preferibile alla guida dell'intelletto. (shrink)

Musical formalism is often portrayed as the enemy of artistic freedom. Its main representative, Eduard Hanslick, is seen as a purist who, by emphasizing musical rules, aims at restricting music criticism and even musical practices themselves. It may also seem that formalism is depriving music of its ability to have moral significance, as the semantic connection to the extramusical is denied by the formalistic view. In my paper, I defend formalism by placing Hanslick’s argument in a Kantian framework. It is (...) not hard to find Kantian elements in Hanslick’s work, such as his emphasis on the contemplative and disinterested nature of the aesthetic judgment, the nonconceptuality of music’s content, and his insistence that “beauty has no purpose.” I argue further that Hanslick’s formalism is in fact motivated by and manifests the Kantian conception of freedom as self-legislation. Thus understood, the kind of moral significance music may have rests upon its own autonomous rules. (shrink)

본 연구는 칸트의 “지혜론”으로서의 형이상학을 이해하기 위한 것이다. 칸트는 종래의 형이상학에서 ‘초감성적인 것’, 즉 신의 존재, 영혼불멸을 이론적으로 증명하고자 한 것과 달리 그 둘의 객관적 실재성을 이성의 실천적이고 도덕적인 차원에서 증명한다. 이에 대한 논거로 칸트가 『형이상학의 진보』에서 제시한 봄철가뭄의 “곡물거래”의 비유와 ‘선험철학’과 ‘본래적 형이상학’의 차이를 주목하였다. 이 두 가지 설명은 철학과 형이상학을 전공하지 않은 ‘보통의 인간 이성’을 소유한 사람이라도 “초감성적인 것은 실천적이고 도덕적인 관점에서 객관적으로 실재한다”는 명제를 칸트가 의도한 대로 이해하는 데 유용하다. 칸트는 자신의 형이상학이 종래 형이상학과 완전한 단절이며 형이상학의 (...) 부활이며 혁명이라고 확신하는 데, 이러한 확신을 독자에게 확신시키기 위해서 그가 고안한 척도가 바로 “공간과 관념의 관념성의 이론”이며 “자유 개념의 객관적 실재성에 관한 이론”이다. 칸트는 이 두 척도에 의거하여 형이상학의 역사에서 등장한 첫째 단계인 독단적 형이상학을 비판하고 둘째 단계인 이성의 회의적 정지상태의 한계와 의의를 논의한 후 자신의 형이상학이 최종의 완성된 형태임을 강조한다. 『형이상학의 진보』는 칸트 형이상학을 이해하는 데 있어 유용한 텍스트일 뿐만 아니라 분트(Wundt, M)가 이미 밝힌 바처럼 칸트 철학 체계의 전체성을 이해하는데 실마리를 제공할 수 있다. 칸트가 자유가 형이상학의 출발지점이고 도덕의 존재 근거라고 밝히고 있는 것처럼, 본 연구는 형이상학, 자유, 그리고 도덕, 이 세 가지의 체계적이고 내적인 연관성을 밝혔다는 점에서 의미가 있다. (shrink)

비판의 고유한 의미는 사고의 반성에 있다. 비판적 사고는 ‘생각에 대한 생각’을 이끌어가는 형식으로 이루어진다. 자신과 그자신을 둘러싼 주변을 합리적으로 깊이 있게 되돌아보는 계기를스스로 마련한다는 점에서 비판적 사고는 반성적 사고를 통해 계발될 수 있다. 소크라테스 이래로 현재까지 반성적 사고의 방법론에 관해서는 수많은 이론가들이 논의해왔고, 이는 여전히 논의 중이다. 현대에 들어 그 방법론은 특히 사고의 논리 추론에 집중되어 왔으며, 오류에 관한 사고(思考) 문제는 최근 국내 인지치료에도 적극 응용되고 있다. 그러나 그동안 오류에 기반한 사고 원리들은 종류가 다양하고, 심지어 그 수는 가늠하기 어려울 정도로계속해서 (...) 늘어나는 형편이다. 즉 반성적 사고의 방법론으로 간주할만한 통일된 사고 원칙을 찾아보기가 어렵다. 따라서 본 논문은 첫째, 반성적 사고 과정으로서 비판의 특유성이 무엇인지를 밝힌다. 그리고 반성의 무차별적 대상 범위와 그논리적 근거 및 규정의 다양성을 논구한다. 둘째, 본 고는 반성적사고의 방법론에 새로운 지침을 제공한 폴(Paul)의 사고 원리들에주목하여, 그가 제시한 사고 기술의 실천적 한계를 고찰한다. 다음으로는 폴의 사고 원리들에 관한 내적 연관성 문제를 제기한다. 그리고 비판적 사고의 ‘반성적’ 의미를 칸트의 ‘반성적 판단력’ 개념을 빌려와 재규명한다. 넷째, 그렇다면 비판적 사고 능력으로 이끄는 반성 과정은 사고의 어떤 체계를 근거로 고려될 수 있는가? 이에 대해 필자는 마지막으로 사고의 다양한 문제나 논제와 상관없이 비판적 사유활동에 공통적으로 적용 가능한 반성의 세 가지원칙을 제안한다. (shrink)

칸트의 인식론은 마음과 대상과의 관계에서 개념이 생산되는 과정에 대한 통찰을 다룬다. 칸트의 초월적 심리학은 마음이 고유성을 지니면서도 물리적 상태로 환원되지 않고 그 고유성의 근거를 물리적 세계 안에서 마련할 수 있는 독특한 메커니즘을 제공한다. 그 마법의 접착제가 곧 심신의 상호작용이다. 외감과 내감, 통각의 상호 규정의 과정에서 마음이 물질로 환원되지 않고 인과적 질서 안에 있음이 심신 상호작용의 근거가 된다. 우리는 실재를 절대적이고 직접적으로는 파악할 수 없다. 대상은 의식의 형식인 통각이 직관과 개념의 양 표상에 수반되는 사유형식을 통해서만 인식된다. 또한 주어진 감각적 소여에 대한 (...) 사고와 서술이 가능하기 위해서는 도식과 개념이 선재하지 않으면 안 된다. 도식론에서 칸트는 도식적인 방식의 기호표시를 개별 대상에 적용하여 보편개념을 획득하는 사고의 틀을 마련한다. 표상에 도식을 적용함으로써 대상은 비로소 객관적인 의미를 가질 수 있다. 칸트의 개념적 도식은 대상이 언어로 귀착되는 과정을 통찰하는 초월적 언어학이다. 본 논문은 심신 상호작용론을 근거로 칸트의 초월적 심리학과 초월적 언어학을 엮어서 인식론을 의미론적 차원으로 전환하여 재검토하는 기획이라고 할 수 있다. (shrink)

Rousseau’s stance on natural religion, revealed religion and their relation are outlined (section 1), and then his agreements and disagreements with Samuel Clarke (section 2). After a survey of Joseph Butler's critique of deism (section 3), Rousseau’s arguments emerge as capable of supplying a counter-critique sufficient to show that deism could claim to have survived the eighteenth-century undefeated (section 4). If the attempted refutation of theistic arguments on the parts of David Hume and of Immanuel Kant was inconclusive (section 5), (...) then the survival of deism up to the present turns out to represent a serious metaphysical option (section 6). (shrink)