Gaston Bachelard (1884-1962), French philosopher, followed a period of ruptures, that is, of conceptual and methodological changes in contemporary physics. He is one of several thinkers who presented important reflections for the understanding of contemporary atomistics. This article highlights the main philosophical reflections of Gaston Bachelard about the foundations of quantum mechanics. For that, it uses important concepts of its epistemology without which its ideas become incomprehensible. Thus, this work highlights how this science breaks with traditional scientific and philosophical ideas in the first half of the 20th century by presenting a new object of knowledge, namely, the quantum corpuscles. Furthermore, in order to characterize the philosophy of bachelardian quantum physics, according to the author, the nature of atomic particles stands out, as the scientific activity of this science in the creation of new phenomena is emphasized and its rationalism applied as philosophy is emphasized best suited to the new physics. Finally, it is emphasized in this work that Bachelard's ideas are different from other interpretations of quantum mechanics.
This paper deals with various philosophical aspects of the notion of listening correlated with forming and disabling of totalitarian communities. Traditional philosophy is mainly critical towards sensual knowledge, whereas contemporary thought is concentrated on listening as a significant and complex phenomenon that can be observed as a cognitive category and through various philosophical perspectives (politics, ethics). For Heidegger, listening has existential status and represents one of Dasein's characteristics. According to him, listening is understanding the one who is close to us (whom we bear in ourselves) – a friend. In Heidegger's philosophy of listening, Derrida recognises the possibility of forming a community of same and close. It alludes to homogenisation and enmity. Abandoning Heidegger's thesis about listening to a friend, Derrida writes about the possibility of listening to the spectre representing an affirmation of the existence of absolute otherness. Listening to the spectre is the only correct ethics by which distance is made and totalitarian community avoided. Like Derrida, Nancy sees the danger of forming a totalitarian community in the sameness and closeness of society's members. The way of avoiding the possibility of forming such a community Nancy sees in immediate (sensual) contact with the world. For Nancy, listening is a contact with the world not mediated by significations and understandings. Listening represents a metaphor of resistance towards aspirations of representative political systems in forming complete and closed communities. By presenting several contemporary philosophical concepts, this paper tries to demonstrate that listening, apart from creating closeness, can maintain an impossible community characterised by irrepresentability and heterogeneity and, more importantly, can function as the resistance toward totalitarian systems. ; Rad se bavi različitim filozofijskim aspektima pojma slušanja u svezi s oblikovanjem i obustavljanjem totalitarnih zajednica. Tradicionalna filozofija uglavnom je kritički nastrojena prema čulnom znanju, dok se suvremena misao usmjerava na slušanje kao značajan i kompleksan fenomen koji može biti promatran kao kognitivna kategorija i kroz različite filozofijske perspektive (politika, etika). Za Heideggera, slušanje ima egzistencijalni status i predstavlja jedno od Daseinovih obilježja. Po njegovu mišljenju, slušanje je razumijevanje onoga tko nam je blizak (koga nosimo u sebi) – prijatelja. U Heideggerovoj filozofiji slušanja, Derrida prepoznaje mogućnost oblikovanja zajednice istih i bliskih. Aludira na homogenizaciju i neprijateljstvo. Napuštajući Heideggerovu tezu o slušanju prijatelja, Derrida piše o mogućnosti slušanja sablasti koja predstavlja afirmaciju egzistencije apsolutne drugosti. Slušanje sablasti jedina je ispravna etika putem koje se uspostavlja udaljenost i izbjegava totalitarnu zajednicu. Poput Derridaa, Nancy vidi opasnost u oblikovanju totalitarne zajednice u istosti i bliskosti članova društva. Način izbjegavanja mogućnosti oblikovanja takve zajednice Nancy vidi u izravnom (čulnom) dodiru sa svijetom. Za Nancyja, slušanje je dodir sa svijetom neposredovan označavanjima i razumijevanjima. Slušanje predstavlja metaforu otpora prema aspiracijama predstavničkih političkih sustava u oblikovanju potpunih i zatvorenih zajednica. Predstavljajući nekoliko suvremenih filozofijskih pojmova, ovaj rad pokušava demonstrirati da slušanje, osim stvaranja bliskosti, može održavati nemoguću zajednicu karakteriziranu nepredstavništvom i heterogenošću te, što je važnije, može funkcionirati kao otpor prema totalitarnim sustavima. ; Die Arbeit behandelt verschiedenartige philosophische Aspekte des Begriffs des Hörens bezüglich der Schaffung und Auflösung totalitärer Gemeinschaften. Die traditionelle Philosophie steht dem sinnlichen Wissen zumeist kritisch gegenüber, während der zeitgenössische Gedanke auf das Hören als ein belangvolles und komplexes Phänomen ausgerichtet ist, welches sich als kognitive Kategorie und aus differenten philosophischen Perspektiven (Politik, Ethik) betrachten lässt. Das Hören hat für Heidegger einen existenziellen Status und repräsentiert eine der Eigenschaften des Daseins. Seines Erachtens ist Hören das Verständnis desjenigen, der uns nahesteht (den wir bei uns tragen) – des Freundes. In Heideggers Philosophie des Hörens erkennt Derrida die Möglichkeit, eine Gemeinschaft der Selben und Nahen zu formen. Er macht Anspielungen auf Homogenisierung und Feindseligkeit. Indem er Heideggers These vom Hören des Freundes verwirft, schreibt Derrida über die Möglichkeit, einem Gespenst zuzuhören, welches die Affirmation der Existenz absoluter Andersheit abbildet. Dem Gespenst zuzuhören ist die einzig richtige Ethik, durch die Distanz hergestellt und eine totalitäre Gemeinschaft vermieden wird. Ebenso wie Derrida sieht Nancy die Gefahr in der Schaffung einer totalitären Gemeinschaft aufgrund von Selbigkeit und Nahekommen der Gesellschaftsmitglieder. Einen Weg, der Eventualität der Formung einer solchen Gemeinschaft auszuweichen, sieht Nancy in direktem (sinnlichem) Kontakt mit der Welt. Für Nancy bedeutet das Hören eine nicht durch Signifikationen und Verständnisse vermittelte Berührung mit der Welt. Das Hören stellt eine Metapher für den Widerstand gegen die Aspirationen der repräsentativen politischen Systeme dar, vollkommene und geschlossene Gemeinschaften zu gestalten. Indem es mehrere zeitgenössische philosophische Begriffe vorstellt, versucht dieses Paper zu demonstrieren, dass das Hören, abgesehen von der Schaffung einer Nähe, auch eine unmögliche Gemeinschaft aufrechtzuerhalten vermag, die durch Nichtrepräsentativität und Heterogenität gekennzeichnet ist, und nicht zuletzt als Widerstand gegen totalitäre Systeme fungieren kann. ; Ce travail aborde divers aspects philosophiques du concept de l'écoute lié à la formation et au renversement des communautés totalitaires. La tradition philosophique relève principalement d'une critique envers la connaissance sensorielle, alors que la pensée contemporaine a trait à l'écoute, en tant que phénomène significatif et complexe, qui peut être considérée comme une catégorie cognitive, et peut également être analysée à travers diverses perspectives philosophiques (politique, éthique). Pour Heidegger, l'écoute a un statut existentiel et présente l'une des caractéristiques du Dasein. Selon lui, écouter c'est comprendre celui qui nous est proche (celui que nous portons en nous) – l'ami. Dans la philosophie heideggérienne de l'écoute, Derrida voit la possibilité de former une communauté des mêmes et des proches. Il fait allusion à l'homogénéisation et à l'hostilité. En rupture avec la thèse heideggérienne sur l'écoute de l'ami, Derrida écrit sur la possibilité de l'écoute du spectre qui présente l'affirmation d'une existence de l'altérité absolu. L'écoute du spectre est l'unique éthique juste au travers laquelle se constitue la distance et s'évite la communauté totalitaire. À l'instar de Derrida, Nancy voit un danger dans la formation de communautés totalitaires dans l'identité et la familiarité. La manière d'éviter toute possibilité de formation d'une telle communauté, Nancy la voit dans le contact direct (sensoriel) avec le monde. Pour Nancy, écouter c'est être en contact avec le monde sans l'entremise de significations et de compréhensions. Écouter présente une métaphore de résistance envers les aspirations des systèmes politiques représentatifs à former des communautés entières et fermées. En présentant quelques concepts philosophiques contemporains, ce travail s'applique à démontrer que l'écoute, hormis créer des affinités, peut préserver une communauté invraisemblable caractérisée par le non-représentationnel et l'hétérogénéité, mais aussi, et ce qui est bien plus important, peut fonctionner comme une force de résistance envers les systèmes totalitaires.
In Taiwan, the Confucian revival was always defined by the search for a synthesis between Western and traditional Confucian thought. Taiwanese Modern Confucians aimed to create a system of ideas and values capable of resolving modern, globalised societies' social and political problems. Mou Zongsan, the best-known member of the second generation of Modern New Confucianism, aimed to revive the Chinese philosophical tradition through a dialogue with Modern European philosophy, especially with the works of Immanuel Kant. His follower Lee Ming-huei is arguably the most renowned expert on Kantian philosophy in the entire Sinitic region. The present paper aims to compare their respective approaches and evaluate them in a broader context of modern Chinese thought. I will first introduce Mou Zongsan's elaborations on Kant. In the following, I will present the main aspects of Lee Ming-huei's development of Mou's theories and provide in later sections a critical assessment of Lee's philosophical innovation, focusing upon the evaluation of his conceptualisation of immanent transcendence and Confucian deontology. ; Konfucijsku je obnovu u Tajvanu odredila potraga za sintezom između zapadne i tradicionalne konfucijske misli. Tajvanski moderni konfucijanci smjerali su stvoriti sustav ideja i vrijednosti sposoban razriješiti socijalne i političke probleme suvremenog globalnog društva. Zongsan Mou, najpoznatiji član druge generacije suvremenog novog konfucijanizma, smjerao je oživjeti kinesku filozofijsku tradiciju kroz dijalog s modernom europskom filozofijom, naročito s radovima Immanuela Kanta. Njegov sljedbenik, Ming-huei Lee, diskutabilno je najuvaženiji stručnjak za Kantovu filozofiju u čitavoj sinitičkoj regiji. Ovaj rad smjera usporediti njihove pristupe i ocijeniti ih u širem kontekstu suvremene kineske misli. Najprije ću predstaviti Zongsanovu elaboraciju o Kantu. Zatim, predstavit ću glavne aspekte Leejeva razvoja Mouovih teorija te u kasnijim sekcijama dati kritičku ocjenu Leejevih filozofijskih inovacija, usmjeravajući se na evaluaciju njegove konceptualizacije imanentne transcendencije i konfucijske deontologije. ; Die konfuzianische Erneuerung in Taiwan wurde durch die Suche nach einer Synthese zwischen westlichem und traditionellem konfuzianischem Gedanken determiniert. Die modernen taiwanesischen Konfuzianer hegten die Absicht, ein System von Ideen und Werten zu schaffen, das befähigt ist, die sozialen und politischen Probleme der zeitgenössischen globalen Gesellschaft zu lösen. Mou Zongsan, das prominenteste Mitglied der zweiten Generation des zeitgenössischen neuen Konfuzianismus, zielte darauf hin, die chinesische philosophische Tradition durch den Dialog mit der modernen europäischen Philosophie, vornehmlich mit den Werken Immanuel Kants, wiederzubeleben. Sein Anhänger, Lee Ming-huei, ist nachweisbar die namhafteste Fachgröße für Kants Philosophie in der gesamten sinitischen Region. Diese Arbeit setzt sich zum Ziel, ihre Herangehensweisen zu wägen, und sie im umfassenderen Kontext des zeitgenössischen chinesischen Gedankens zu bewerten. Zunächst präsentiere ich Mous Elaboration zu Kant. Im Anschluss daran stelle ich die Hauptaspekte von Lees Fortentwicklung der Theorien Mous vor und gebe in späteren Abschnitten eine kritische Einschätzung von Lees philosophischen Innovationen, indem ich mein Augenmerk auf die Evaluation seiner Konzeptualisierung der immanenten Transzendenz und der konfuzianischen Deontologie lege. ; Le renouvellement du confucianisme à Taïwan a été déterminé par une recherche de synthèse entre la pensée occidentale et confucéenne. Les confucéens modernes taïwanais aspiraient à la création d'un système d'idées et de valeurs capables de résoudre les problèmes sociaux et politiques de la société contemporaine globalisée. Zongsan Mou, le membre le plus connu da la seconde génération du nouveau confucianisme contemporain, souhaitait faire revivre la tradition philosophique à travers le dialogue avec la philosophie européenne moderne, particulièrement avec les travaux d'Emmanuel Kant. Son héritier, Ming-huei Lee, est indubitablement le plus éminents des experts pour la philosophie de Kant dans la région des langues sinitiques. Ce travail s'applique à comparer leurs approches et à les évaluer dans un contexte plus large de la pensée contemporaine chinoise. Je présenterai d'abord l'élaboration de Mou de la philosophie de Kant. Ensuite, je mettrai en lumière les aspects importants que Lee a développés dans les théories de Mou, et je proposerai dans les dernières sections une note critique des innovations philosophiques de Lee, en me concentrant sur l'évaluation de sa conceptualisation des transcendances immanentes et de la déontologie confucéenne.
According to Nietzsche, the fundamental problem between a man and a woman is rooted in the denial of antagonism between them. The man believes that their relationship must be that of eternal hostile tension and unavoidable injustice. Nietzsche asserts that there must be a rank order, where scaling is related to the actions of taking, accumulating and becoming greater by gaining power and overcoming narrower interpretations. This rank scaling does not allow for identicalness and equality, which are signs of the shallowness of instinct and the loss of one's identity. Nietzsche endorses the difference and celebrates the otherness. Flourishing of an individual can never be interfered by the concept of equal relations. Nietzsche is convinced that people are different, and he advocates for agon (a power struggle) as a model of cultural and political relations. Since equality of human beings must consist of an equal amount of the same feature, Nietzsche sees this equality as being represented in the general will to power. Furthermore, the gender difference is also a socially constructed way of being. It is a creation of man's image of how the world should look like. If included in a therapeutic approach, this perspective can shed new light on possible interventions methods in psychotherapy and philotherapy alike. Sex and sexual relationships can be singled out as key problems that prevail in the core of motivation for seeking professional therapeutic help (psychotherapy), no matter what therapeutic approach is used in such practice. It is a topic that has insufficiently drawn on Nietzsche's legacy. The aim of this paper is to provide arguments that Nietzsche's perspective on "war of the sexes" sets a productive context for both psychotherapeutic intervention and for philosophical consultancy. ; Prema Nietzscheovu mišljenju, temeljni je problem između muškarca i žene duboko ukorijenjen u negiranju antagonizma među njima. Muškarac vjeruje da njihov odnos mora biti vječna neprijateljska napetost i neizbježna nepravda. Nietzsche tvrdi da mora postojati rangirajući poredak u kojem je skaliranje vezano za aktivnosti uzimanja, nakupljanja i postajanja boljim zadobivajući moć i nadilazeći uža tumačenja. Ovo rangiranje ne dopušta istovjetnost i ravnopravnost, što su znakovi plitkoće instinkta i gubitka identiteta. Nietzsche podržava različitost i slavi drugotnost. Uspijevanje pojedinca nikada ne može biti ometano pojmom jednakih odnosa. Nietzsche je uvjeren da su ljudi drugačiji i zagovara agon (borba moći) kao model kulturnih i političkih odnosa. Budući da se jednakost ljudskih bića mora sastojati od jednakog iznosa istog svojstva, Nietzsche tu jednakost vidi kao predstavljenu u općoj volji za moć. Nadalje, rodna je razlika također društveno konstruiran način bivanja. To je kreacija muške slike o tome kako bi svijet trebao izgledati. Ako se uključi u terapijski pristup, ova nam perspektiva može baciti novo svjetlo na moguće intervencijske metode u psihoterapiji i filoterapiji podjednako. Spol i spolni odnosi mogu biti izlučeni kao ključan problem koji prevladava u jezgri motivacije za traženje profesionalne terapijske pomoći (psihoterapija), bez obzira na to koji se terapijski pristup u takvoj praksi koristi. Tema je to koja nije dovoljno vukla iz Nietzscheove tradicije. Cilj je rada ponuditi argumente za to da se Nietzscheova perspektiva na »rat spolova« postavi kao produktivan kontekst za psihoterapijsku intervenciju i filozofijsko savjetovanje. ; Nach Nietzsches Ansicht schlägt das grundlegende Problem zwischen Mann und Frau ("Weib") seine Wurzeln tief in der Leugnung des Antagonismus zwischen ihnen. Ein Mann glaubt, dass ihre Beziehung eine ewige feindselige Spannung und eine unabwendbare Ungerechtigkeit sein muss. Nietzsche stellt die Behauptung auf, dass es eine Rangordnung geben muss, in der die Skalierung mit den Aktivitäten des Nehmens, Akkumulierens und der Verbesserung durch Machtgewinnung und Überwindung engerer Interpretationen zusammenhängt. Diese Rangfolge duldet keine Ausgleichbarkeit und Gleichheit, die Anzeichen für einen flachen Instinkt und einen Identitätsverlust sind. Nietzsche unterstützt die Verschiedenheit und feiert die Andersheit. Der Erfolg eines Individuums kann niemals durch den Begriff der gleichen Beziehungen beeinträchtigt werden. Nietzsche ist überzeugt, dass Menschen anders sind, und befürwortet den Agon (Wettkampf) als Modell kultureller und politischer Beziehungen. Da die Gleichheit der menschlichen Wesen aus einer gleichen Menge derselben Eigenschaft bestehen muss, sieht Nietzsche diese Gleichheit als vertreten im allgemeinen Willen zur Macht. Fernerhin ist der Genderunterschied gleichfalls eine sozial konstruierte Art des Seins. Es ist die Kreation eines männlichen Bildes davon, wie die Welt aussehen sollte. Falls diese Perspektive in den therapeutischen Ansatz einbezogen wird, kann sie neues Licht auf potenzielle Interventionsmethoden innerhalb der Psychotherapie und Philotherapie gleichermaßen werfen. Geschlecht und Geschlechtsverkehr können als Schlüsselproblem herausgeschält werden, das im Kern der Motivation dominiert, professionelle therapeutische Hilfe (Psychotherapie) aufzusuchen, ungeachtet dessen, welcher therapeutische Ansatz in einer solchen Praxis verwendet wird. Es ist ein Thema, das nicht zureichend aus Nietzsches Tradition stammt. Die Intention dieses Papers ist es, Argumente dafür zu liefern, Nietzsches Perspektive des "Geschlechterkrieges" als produktiven Kontext für psychotherapeutische Interventionen und philosophische Beratung aufzustellen. ; Selon la pensée de Nietzsche, le problème fondamental entre les hommes et les femmes est profondément enraciné dans le déni de l'antagonisme qui leur est propre. L'homme considère que leur relation repose sur une éternelle tension hostile et une inévitable injustice. Nietzsche affirme qu'un ordre de classement doit exister dans lequel la mise à l'échelle est liée à l'action de s'emparer, d'accumuler et de devenir meilleur en gagnant en puissance et en dépassant les étroites interprétations. Ce classement ne permet pas d'identité et d'égalité, signes d'un instinct superficiel et d'une perte d'identité. Nietzsche soutient la diversité et célèbre l'altérité. La réussite d'un individu ne doit jamais être perturbé par le concept d'égalité des relations. Nietzsche est convaincu que les gens sont différents et défend l'agôn (lutte pour le pouvoir) en tant que modèle pour les relations culturelles et politiques. Étant donné que l'égalité des êtres humains doit contenir une quantité égale de propriétés identiques, Nietzsche conçoit cette égalité comme présentée dans la volonté générale de puissance. En outre, la différence des genres est également un mode d'être construit socialement. C'est la création masculine d'une image sur le monde. Si on l'introduit au sein d'une approche thérapeutique, cette perspective éclaire d'un jour nouveau les possibles méthodes d'intervention en psychothérapie et philothérapie de manière égale. Le genre et les relations de genres peuvent être dégagés comme un problème clé qui prend le dessus au cœur de la motivation visant à rechercher une aide thérapeutique professionnelle (psychothérapie), quel que soit l'approche thérapeutique utilisée dans une pratique de ce genre. Ce thème n'a pas suffisamment été puisé dans la tradition nietzschéenne. L'objectif de ce travail et de proposer des arguments afin que la perspective nietzschéenne de « la guerre des genres » s'établisse dans un contexte productif pour l'intervention psychothérapeutique et la consultation philosophique.
In this paper, I analyze John Dewey's concept of philosophy, in relation with its specificity within the pragmatic philosophical tradition. For this, I will approach the problem of the reconstruction of philosophy as Dewey presents in his work Reconstruction in Philosophy (1920), a work in which he completely and explicitly exposes his concept of and what he believes to be the role of philosophy. In particular, I will characterize Dewey's concept of philosophy from his critique to what he think to be the problems of modern or traditional philosophies. From this point of view, I will examine Dewey's use of his postulate of immediate empiricism as a philosophical methodology to avoid the alleged misconceptions of past philosophies and to develop a philosophy of concrete experience.
"This article/research that I translated from Hasan Hanefi examines, in terms of Spanish philosopher Miguel de Unamuno, the ancient Christianity throughout the history. While Hasan Hanefi, here, researched Christianity beliefs in the presence of Ancient Christians, on the one hand, he criticizes of it, on the other hand, from own viewpoint, aims for explanation of it. Hasan Hanefi, also here, compares the Christianity beliefs established by the institution of papacy with philosophies of his age in which includes schools like communism, socialism and existentialism. According to what Hasan Hanef said, Unamuno follow such a conclusion: the contemporary Christianity has lost that noble ore and effect arising from jesus son of mary, who is prominent with/stamped with the life, the dynamism and regeneration and the spritual ressurrection; whether individually or socially, it has become such a thing that loses it's effect and power on spirits. We also may said: Our author Hasan Hanefi, in terms of essence and nature of Christianity, make comparisons between the philosophies and trends of his age and philosophies that will come later and have an impact on humanity, especially on Europeans… After all this, definitely, he concludes such a result: Some philosophies is closer to, in it's essence and nature, the Christianity religion and the message of jesus, than the Christianity religion institutionalized throughout the history! and he maintains his explanations: that Christianity religion has lost, especially throughout scholastic ages, it's nature and divine character and, no matter where and when one lives, except a blind devotion, has become a mechanic belief ineffective on human sprit!."
Članak je nastojanje da se razmisli o budućnosti komparativne političke i socijalne filozofije na temelju interakcije s empirijskim i teorijskim istraživanjima u društvenim znanostima i humanistici. Sastoji se od četiri dijela: 1. Kratke prezentacije izvora »komparativnog zaokreta« i četvrtog vala kritike eurocentrizma; 2. Razmišljanja o problemu »višestrukih moderna« (»nove moderne«) kao posljedice »komparativnog zaokreta« i izazova za ideju društva i politike temeljene na konceptu sekularnog javnog uma; 3. Reference na izazov klasičnoj postavci javne sfere (ukorijenjene u idealu javnog uma) razvijene od strane Nilüfer Göle koja je istraživala novu »islamsku javnu vidljivost kao kritiku sekularne verzije javne sfere« u Zapadnoj Europi. ; The paper is an effort to reflect on the prospects of comparative political and social philosophy based on interaction with empirical and theoretical research in the social sciences and humanities. It consists of the following components: 1. Short presentation of the sources of the "comparative turn" and the fourth wave of the critique of Eurocentrism. 2. Reflection on the problem of "multiple modernities" ("new modernities") as the consequence of the "comparative turn", and a challenge for the idea of society and politics based on the concept of secular public reason. 3. Reference to a challenge to the classical notion of the public sphere (rooted in the ideal of public reason) which was developed by Nilüfer Göle while studying new "Islamic public visibility as a critique of a secular version of the public sphere" in Western Europe. ; Cet article, constituant une tentative pour penser les perspectives d'avenir de la politique comparée et de la philosophie sociale, se base sur l'interaction entre les recherches empiriques et théoriques dans les sciences sociales et humaines. Il est composé des trois parties suivantes : 1. d'une brève présentation de la source du « tournant comparé » et de la quatrième vague de la critique de l'eurocentrisme ; 2. d'une réflexion sur le problème des « multiples modernités » (« nouvelles modernités ») comme conséquence du « tournant comparé » et sur le défi se rapportant à l'idée d'une société basée sur la raison publique séculaire ; 3. d'une référence concernant la récusation de la notion classique de sphère publique (incarnée dans l'idéal de la raison publique) développée par Nilüfer Göle dans sa recherche sur la nouvelle « visibilité publique islamique en tant que critique d'une version séculaire de la sphère publique » dans l'Europe de l'ouest. ; Der Artikel ist bestrebt, über die Perspektiven der komparativen politischen Philosophie und Sozialphilosophie zu reflektieren, basiert auf der Interaktion mit der empirischen und theoretischen Forschung in den Sozial- und Geisteswissenschaften. Er besteht aus folgenden Komponenten: 1. Kurze Darstellung der Quelle der "komparativen Wende" und die vierte Welle der Kritik des Eurozentrismus; 2. Nachdenken über das Problem der "multiplen modernitäten" ("neue modernitäten") als Folge der "komparativen Wende" und der Herausforderung an die sich auf das Konzept der säkularen öffentlichen Vernunft stützende Idee der Gesellschaft und Politik; 3. Bezugnahme auf die Herausforderung für die klassische Vorstellung von der öffentlichen Sphäre (verwurzelt im Ideal der öffentlichen Vernunft), entwickelt von Nilüfer Göle, die die neue "islamische öffentliche Sichtbarkeit als Kritik der säkularen Version der öffentlichen Sphäre" in Westeuropa erforscht hat.
This paper aims to present, from the perspective of Edmund Husserl, the concepts of consciousness, subjectivity and time. For the development of such purpose, the following Huserlian original texts have been mainly utilized: Logical Investigations, On the Phenomenology of the Consciousness of Internal Time and Cartesian Meditations. This text initially presents the concept of consciousness as a real phenomenological unity of the ego's experiences, as self-consciousness and as intentional experiences will be exposed. Subjectivity is approached based on the concepts of empirical self and pure self. Time, on the other hand, is explored from a phenomenological standpoint. Finally, the last item shows the intrinsic relationship established between the concepts of time and subjectivity, thus demonstrating the concept of the absolute flow of experiencing, which is timeless, and which is the ultimate and true absolute. Paradoxically, it demonstrates that it is in the actual flow that temporality is originated, and it is in the temporality, through experiences, that subjective life is put into effect and is consolidated; i.e., it clearly demonstrates that time is the catalyst for the development of subjectivity through temporal experiences and that it is in the essential autogenic relationship that conditions are created for the development of life in unity, whose process is characterized by openness to time, a flow in the live perpetuity of the now.
Starting from our attention to the systematic divisions of the KrV, we address the chapter III of Analytic of principles and its theses on the transgression of reason and the negative expansion. Our proposal is to show the specificity of the concept of noumenon in relation to the other categories of understanding without neglecting its place within Transcendental Analytic. The peculiarity of this concept expresses in a privileged way the relation of critique to the limits of knowledge, since noumenon is a representation that is excluded from the possibility of intuition, but is included in the analysis of knowledge. We therefore intend to shed light on the arguments that, on the one hand, limit knowledge and, on the other hand, allow thought a way to go beyond experience. Thus, in the analysis activity that detaches itself from specific interests in favour of an impartial investigation, the critic's position can embrace the inside and the outside of the delimitation of knowledge.
In the "Commentary on the First Epistle of St. John", in a specific fragment of the text in which the focus is the Donatist controversy, Augustine states that despite the fact that love is an unavoidable norm for the true Christian life, in case of witnessing an action unjust, the Christian cannot passively accept such an act. However, in that same text, in another context, a kind of resignation is defended as proof that the Christian is in fact living a Christian practice permeated by the love of God. In De civitate Dei Livro XIX, in "On the customs of the Catholic Church and the Manicheans", and in other works, the same paradox persists: if on the one hand the Christian philosopher recognizes that even living in intense pain and suffering it is possible to conform and finding peace, a possible peace before the situation, on the other hand, defends that it is not fair for a man to submit to another since we are ontologically equal, therefore, apparently not encouraging eupathy in this unfair situation. Thus, our goal in this communication is: to investigate how we can understand the relationship between love and resignation, and whether both concepts can be applied to situations of flagrant injustice experienced or witnessed.
In this paper will investigate the criticisms presented by Gerald Allan Cohen of the difference principle asserted by the American philosopher John Rawls. Cohen claims that the difference principle allows for exorbitant inequalities and that these inequalities would undermine the ethos of solidarity assumed by Rawls. Against Cohen's criticisms, it will be emphasized the fact that the principles of justice as fairness must be read together (holistic reading), and therefore the inequalities allowed by the difference principle are much smaller than Cohen believed, since equal liberty, fair equality of opportunity, and the fair value of the equal political liberties must also be ensured. Thus, to ensure that the principles work together, it will be argued that the scope of the principle is much narrower than Cohen thought. It is emphasized that in Rawlsian thought there is no need for constant economic growth, and the principle of difference should not be seen as a market principle, on which its objective is not to be a mere principle of reparation, but a principle that affirms reciprocity between fellow citizens of a democratic society.
