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В истории русской мысли немало примеров преследования царской властью по идеологическим мотивам не только философии, но и естественного права. Трем из них, когда были приняты репрессивные меры по отношению к профессорам естественного права и их произведениям, посвящена эта статья. В начале XIX в. из Харьковского университета и из России был удален за приверженность философии Шеллинга профессор И. Б. Шад, читавший полный курс философии и естественного права, а его книги запрещены. В 1820-е годы был отстранен от преподавания естественного права в Царскосельском лицее и Петербургском университете А. П. Куницын. Его книга «Право естественное» запрещена и изъята из продажи. Против преподавания естественного права в Казанском университете выступил известный консерватор Л. М. Магницкий, который устроил суд над профессором естественного права Г. И. Солнцевым, уволив его из университета. По его настоянию не только в Казанском, но и других университетах страны преподавание естественного права было запрещено в 1833 г. Библиогр. 10 назв. ; In the history of Russian thought one can find many examples of persecution by the Tsarist government for ideological reasons, not only of philosophy but also of natural law. During three of them, repressive measures against the natural law professors and their works were taken which are the focus of this article. In the early nineteenth century Professor I. B. Schad, who gave a full course of philosophy and natural law, was removed from the University of Kharkov and from Russia for the commitment of Schelling's philosophy, and his books were banned. In the 1820s A. P. Kunitsyn was removed from the teaching of natural law in Tsarskoye Selo Lyceum and the University of St.Petersburg. His book Natural Right was banned and withdrawn from sale. The famous conservative L. M. Magnitsky was an opponent of teaching of natural law at Kazan University and initiated a trial of professor of natural law G. I. Solntsev, dismissing him from the University. On his insistence, not only in Kazan, but also in other universities the teaching of natural law was forbidden in 1833. Refs. 10.

Instituto de Investigaciones Filosóficas. Facultad de Filosofía. Programa Institucional de Maestría en Filosofía de la Cultura ; This paper addresses the critique concept in political philosophy that could be extracted from the work of Gilles Deleuze. Its pretension is no other one that start a dialogue between some of the theories that have had higher boom in politic philosophy, among which it seeks to break through. Following an old idea which understand the critic as a position or a place from which could settle the limits of a terrain (??????) and from which derive the most diverse senses (delimitation, legislation, perspectives, complaint) the critic becoming in the Deleuze the place of enunciation that has to be constructed every time from which is established the scopes and the limits in the own perspective with the others concomitant and / or discordant. Just that instead of trying to remain pristine and pure the open and created perspective retakes elements of all the theories which differs from. Then, not only are exposed the main concepts that compose the Deleuzean politic philosophy but they offered like alternative to think in a new way the politic and renew the movements of the thought of we who are capable in our time. ; El presente trabajo aborda el concepto de crítica en la filosofía política que puede extraerse de la obra de Gilles Deleuze. Su pretensión no es otra que iniciar un diálogo entre algunas de las teorías que mayor auge han tenido en el terreno de la filosofía política, entre las cuales busca abrirse paso. Siguiendo una vieja idea que entiende a la crítica como posicionamiento o lugar a partir del cual pueden establecerse los límites de un terreno (??????) y de la cual derivan los más diversos sentidos (delimitación, legislación, perspectivismo, denuncia), la crítica deviene en Deleuze el lugar de enunciación que tiene que construirse cada vez a partir del cual se establecen los alcances y los límites de la propia perspectiva en relación con otras concomitantes y/o discordantes. Sólo ...

В статье рассматриваются проблемы генезиса и формирования идеи правового государства в европейской философии. Предпосылки данной идеи выявляются в Библии, в частности в отношении к правосудию, конституционализму, верховенству права, справедливости. В статье также исследуются концепции Аристотеля, античных стоиков, средневековых мыслителей: Бл. Августина, Фомы Аквинского. Предлагается анализ концепта правового государства в эпоху Просвещения, идей естественного права и государства, общественного договора, принципа религиозной терпимости Т. Гоббса, Дж. Локка и И. Канта. Рассматриваются концепции философов XIX в.: В. Ф. Гумбольдта, Д. С. Милля, Г. В. Гегеля, русских мыслителей Б. Н. Чичерина, В. С. Соловьёва. В связи с этим высказывается мысль о том, что в русской философии права развивалась концепция этико-правового государства, актуальная в настоящее время. В заключение делается вывод о диалектическом характере развития концепта правового государства и его основы — идеи прав человека. Она получает в современную эпоху новое измерение, включая новые права индивида, в том числе вызывающие политические разногласия. ; The article analyses the origin and formation of the idea of the rule of law in European philosophy. Prerequisites of this idea are revealed in the Bible, in particular with regard to justice, constitutionalism, the rule of law and justice. The article also explores the concept of Aristotle, the ancient Stoics, and such medieval thinkers as Augustine and Thomas Aquinas. The article pays special attention to an analysis of the concept of law in the Enlightenment, the idea of natural law and the state of the social contract, the principle of religious tolerance by Hobbes, Locke and Kant. In addition, it focuses on the analysis of the concept of philosophy of XIX century: V. F. Humboldt, Mill, Hegel, and Russian thinkers B. N. Chicherin and V. S. Soloviev. In this context, it suggests that the Russian philosophy of the law developed the concept of ethical and legal state that is still relevant to the present time. Finally, the article draws a conclusion about the dialectical nature of the development of the concept of law and its basis, and the idea of human rights. In the modern era this concept gets a new dimension, including new individual rights, including those caused by political differences.

Modernusis epistemologinis metanaratyvas randasi kaip universalusis žmogiškojo pažinimo savigrindos projektas. Retrospektyviąją šio projekto pagrindų rekonstrukciją įgalina dekartiškojo subjectum kaip epistemologinio ego siejimas ne tik, sekant Heideggeriu, su hypokeimenon, bet ir, reinterpretuojant Habermaso įžvalgas, su atomon kaip performatyviąja moderniosios individualumo sampratos versme. Epistemologinis ego kaip atomon apnuogina solipsistinę moderniosios pažinimo teorijos agneologinę priedermę, o epistemologinis ego kaip hypokeimenon išreiškia dekartiškojo subjectum performatyvumą. Toks agneologinis performatyvumas ir yra agneologinis antropocentrinės epistemologijos branduolys, atskleidžiantis ir sisteminantis darnią jame ex necessitate rei slypėjusių pažintinių galių visumą galimos pažinti būties ir metafilosofinių ego cogito steiginių izomorfijos horizonte. Tad klausimas "Kaip įmanomas pažintinių patikimumo pretenzijų įteisinimas reflektyviosios epistemologinio ego savipratos ištekliais?" laikytinas visos moderniosios, par excellence agneologinės, filosofijos ašimi. Būtent tokia nuolat replikuojama epistemologinio ego metafilosofinė performacija ir yra tvariojo moderniosios Vakarų filosofijos trapumo – jos agneologinio gymio – laidas, raiška ir lemtis.Bifurcating Foundationalism of the Philosophical Modernity in pectore: Persistent Lability of the Hypokeimenon-Atomon JointureMarius Povilas Šaulauskas
SummaryThe primary desiderata of the modern epistemological metanarrative eventually hinges on the reflexively founded certainty and universality of human knowledge. The retrospective reconstruction of the conceptual underpinnings of this modernity's project dwells on the reinterpretation of Cartesian subjectum, posited as an epistemological ego, in terms of not only Heideggerian hypokeimenon, but also of Habermasian atomon, understood as a performative constituent of the modern nuclear individuality. While hypokeimenon pinpoints the irreducible performativity of the epistemological ego, its atomon determinant unveils the agneological and solipsistic nature of modern epistemology. It is the agneological performativity of the modern anthropocentrical epistemology that serves as an ultimate basis for the systematic disclosure of the unified epistemic potential of modern knowledge, unfolded along the isomorphic lines of the metaphilosophical presumptions of ego cogito and universal pretensions of empirical natural philosophy. Thus the question how to establish the certainty of reliable human knowledge on the ground of reflexive self-understanding of the epistemological ego stands as the ultimate basis of the par excellence agneological modern philosophy. The metaphilosophical performation of the epistemological ego is unremittingly replicated as a warrant, expression and fortune of the persistent lability of modern Western philosophy, its ineradicably agneological posture.

© Ronald Polansky 2014. In order to reach the fullest understanding of Aristotle's Nicomachean Ethics, we would do well not only to study the details of his argumentation but also to appreciate the various purposes that these details serve. Aristotle tries to inform his audience about his own ethical and social standpoint and how it is founded on arguments consistent with his wider philosophical commitments; but he also tries to motivate members of his audience to engage in their own philosophical inquiries, as applied not only to concrete moral and political questions but also to the most abstract and inapplicable forms of philosophy. We hope to show that the overall protreptic plan of Aristotle's ethical writings is based on the plan he used in his published work Protrepticus (Exhortation to Philosophy), by highlighting those passages in his ethical writings that primarily offer hortatory or protreptic motivation rather than dialectical argumentation and analysis, and illustrating several ways that Aristotle's ethical works adapt certain arguments and examples from his Protrepticus. We confine our attention in this contribution to the Nicomachean Ethics. The most explicit references to Aristotle's audience and his purpose in writing any of his ethical discourses are found in NE x. Early in the book, he writes this: "True arguments, then, seem to be the most useful, not only in the acquisition of knowledge, but in how we live. For since they are in harmony with the facts, they are believed, and for that reason they exhort (protrepontai) those who understand them to live in accordance with them" (1.1172b3-7). Toward the end of the book, however, he focuses on the qualification "those who understand them" rather more: "As things are, though they [sc. philosophical arguments] appear to have the power to influence and exhort (protrepsasthai) those young people who possess generosity of spirit, and perhaps to make susceptible to virtue character that is well bred and truly loves what is noble, they seem unable to exhort (protrepsasthai) the masses in the direction of what is noble and good" (9.1179b7-10, modified). For the majority of people, then, politics and laws are called for, not Ethics and philosophy.

Instituto de Investigaciones Filosóficas. Facultad de Filosofía. Programa Institucional de Maestría en Filosofía de la Cultura ; The aesthetics has been one of the fields of the philosophy that has been interested with bigger width. The philosophical reflection during the degree had an orientation personal that derived, repeated times, toward the philosophy of the language, the linguistics, the poetic one and the literary narrative in general. the philosophy of the culture allowed us to specify and to tune that orientation to problems of contemporary order and to bound them in our own reality, to upgrade them before the events social and to confront them in a relationship of i dispute from the politics, the epistemology, the own science, the history that he/she plays us to live and the one that we affect with our reflection. The continuous contact with the literature and with the poetry it deposited us in the one threshold of aesthetic and cultural ponderings that constantly remitted to he/she asks on the "transversely" in certain literary ways common to all the cultures. The books founders of many civilizations are written to way of poems (Iliad, the poem of Gilgamesh, eddas, singing of the songs, the poem of mine cid, Roland's song, the divine comedy, to mention some in diverse moments of the history). and the question rotated around the reason for the which men's groups, in different localizations geographical and temporary, they chose more to the poetry like their expressive form sublime and fine to express their origin, their same being and their ideals. ; La estética ha sido uno de los campos de la filosofía que nos ha interesado con mayor amplitud. La reflexión filosófica durante la licenciatura tuvo una orientación personal que derivó, repetidas veces, hacia la filosofía del lenguaje, la lingüística, la poética y la narrativa literaria en general. La filosofía de la cultura nos permitió precisar y afinar esa orientación a problemas de orden contemporáneo y circunscribirlos en nuestra propia realidad, ...

In order to reach the fullest understanding of Aristotle's Nicomachean Ethics, we would do well not only to study the details of his argumentation but also to appreciate the various purposes that these details serve. Aristotle tries to inform his audience about his own ethical and social standpoint and how it is founded on arguments consistent with his wider philosophical commitments; but he also tries to motivate members of his audience to engage in their own philosophical inquiries, as applied not only to concrete moral and political questions but also to the most abstract and inapplicable forms of philosophy. We hope to show that the overall protreptic plan of Aristotle's ethical writings is based on the plan he used in his published work Protrepticus (Exhortation to Philosophy), by highlighting those passages in his ethical writings that primarily offer hortatory or protreptic motivation rather than dialectical argumentation and analysis, and illustrating several ways that Aristotle's ethical works adapt certain arguments and examples from his Protrepticus. We confine our attention in this contribution to the Nicomachean Ethics. The most explicit references to Aristotle's audience and his purpose in writing any of his ethical discourses are found in NE x. Early in the book, he writes this: "True arguments, then, seem to be the most useful, not only in the acquisition of knowledge, but in how we live. For since they are in harmony with the facts, they are believed, and for that reason they exhort (protrepontai) those who understand them to live in accordance with them" (1.1172b3-7). Toward the end of the book, however, he focuses on the qualification "those who understand them" rather more: "As things are, though they [sc. philosophical arguments] appear to have the power to influence and exhort (protrepsasthai) those young people who possess generosity of spirit, and perhaps to make susceptible to virtue character that is well bred and truly loves what is noble, they seem unable to exhort (protrepsasthai) the masses in the direction of what is noble and good" (9.1179b7-10, modified). For the majority of people, then, politics and laws are called for, not Ethics and philosophy.

Konstitutyvinė moderniojo filosofavimo savastis – epistemologinis svarstymas. Pažinimo teorija, o ne aksiologinė ir ontologinė žiūra, čia pašaukta pagrįsti tinkamą filosofinės problematikos visetą. Todėl episteminės filosofinio diskurso pretenzijos privalo būti artikuliuojamos metafilosofinės refleksijos horizontene tik nuosekliai redukuojant bet kokius sprendžiamus klausimus į filosofinio tyrimo sui generis euristinį potencialą, bet ir įtvirtinant tokio potencialo būtinumą, patikimumą ir nelygstamumą. Taip metafilosofinė filosofinio moderno savigrinda išvirsta episteminio ir epistemologinio ego principio tapatumoimperatyvu: žinojimas teįmanomas tik kaip save patį reglamentuojantis ir įteisinantis savo paties neatšaukiamą įsisteigimą aktas. Iš čia ir refleksyviosios epistemologijos primatas, ir eo ipso solipsizmo išvangos implikatyvas, verčiantis tokią neatsiejamą epistemologinio ir episteminio ego sąjungą agneologiniu svarstymu par excellance: modernioji pažinimo teorija išvirsta pirmapradės nežinojimo duoties, jo būdų ir jo sąlyginės įveikos galimybių konceptualinio tyrimo sistematika. Solipsizmo grėsmės genama modernioji epistemologinė metafilosofija ex principio interno tampa ne žinojimo įtvirtinimo, o nežinojimo amelioracijos ieška.Pagrindiniai žodžiai: metafilosofija, modernioji filosofija, epistemologija, agneologija, solipsizmas.Metaphilosophy of Modern Agneological Epistemology: Solipsism ex principio internoMarius Povilas Šaulauskas
SummaryEpistemology serves as a crucial constituent of modern philosophy. Theory of knowledge, in contrast to axiological and ontological theorization, provides the ultimate framework underpinning the problematic whole of philosophical inquiry. Therefore, epistemic claims of the philosophical discourse should be articulated in terms of metaphilosophical reflection not only by reducing scrutinized problematics into the heuristic potential of philosophical analysis sui generis, but also by grounding such a potential in terms of its necessity, certainty and uniqueness. Metaphilosophical self-founding of the philosophical modernity dwells on an imperative identification of the epistemic and epistemological ego: knowledge posits itself only by providing its own procedural principals and grounds of justification. Hence the unsurpassable primacy of reflective epistemology, and by the same token the urgent necessity to avoid solipsism transforming the enterprise of modern epistemology into the agneological discourse par excellence. Modern epistemological metaphilosophy, in the wake of solipsism, turns into agneology ex principio interno: epistemologically grounded philosophy unfolds not as a fortification of knowledge and truth, but as the unremitting search after the amelioration of ignorance and falsehood.Key words: metaphilosophy, modern philosophy, epistemology, agneology, solipsism.

Straipsnyje siekiama parodyti, kaip šiuolaikinė aristotelinė politinė filosofija gali padėti reflektuoti Europos integraciją. Teigiama, kad Europos vakarietiška tapatybė pokyčių tarptautiniuose santykiuose po šaltojo karo pabaigos ir augančių kultūrinių Europos ir JAV skirtumų kontekste vis labiau praranda prasmę. Atlikus trumpą filosofinės "Vakarų" sąvokos istorijos analizę teigiama, kad Europai yra tikslingiau puoselėti savo europietišką, o ne "vakarietišką" tapatybę. Filosofiškai pabrėžiant nacionalinių kultūrų ir vietinių (kultūrinių) tapatybių svarbą, Europos kultūrinę ir politinę integraciją galima apmąstyti ir susieti su aristoteline filosofija. Teigiama, jog subsidiarumo principas yra ne tik politinis, bet ir etinis unikalios Europos integracijos principas. Straipsnyje subsidiarumas aptariamas pasitelkiant Arsitotelio teleologinę etiką, pabrėžiant jai būdingą kultūros ir kultūriškai įkūnytų žmogaus tikslų svarbą. Taip suprastas subsidiarumas iškyla kaip priešingas kantiškai deontologijai, teigiant, jog kantiška moralės samprata paskatina vienpusišką modernią politiškumo sampratą.Pagrindiniai žodžiai: aristotelinė filosofija, Kantas, modernybė, postmodernybė, subsidiarumas, Europos integracija.A Philosophical Reflection on European Integration:Aristotelian Subsidiarity versus Kantian UniversalismAndrius Bielskis SummaryThis paper aims to show how contemporary Aristotelian political philosophy can be utilised in our reflections on European integration. It argues that changes in international relations after the end of the Cold War and a growing cultural divide between Europe and the US makes Europe's Western identity untenable. Through a brief philosophical sketch of the history of 'the West' it argues that Europe needs to return to its European rather than Western roots. The philosophical emphasis on national cultures and local identities, which is also found at the heart of the European Union in the form of the notion of subsidiarity, links European cultural and political integration to Aristotelian philosophy. The paper argues that the principle of subsidiarity can be seen both as the political as well as ethical principle of European integration. Subsidiarity is understood in terms of Aristotle's teleological ethics which emphasises the importance of culture and culturally embodied human ends and is juxtaposed to Kant's deontology. The essay argues that the Kantian notion of the public and Kant's understanding of morality gives rise to the modern one-sided account of the political.Keywords: Aristotelian philosophy, Kant, modernity, post-modernity, subsidiarity, European integration.br />

Šis straipsnis yra prieš kurį laiką skelbto "Problemų" žurnale straipsnio "Kaip galima kino filosofija?" tąsa. Kartą aptarus kino filosofijos kaip specifinės kino analizės prielaidas, dabar iš kino filosofijos pozicijų interpretuojama prieiga prie masinės kultūros reiškinio – apokalipsės kino. Aptariamos skirtingos žanrų analizės galimybės – žanro kaip reprodukuojamos klišės, mitologinės struktūros ir darinio, kurį lemia įvairūs kultūriniai, socialiniai ir istoriniai kontekstai. Apokalipsės kinas analizuojamas kaip kinas, kurį pagrindžia specifinė laiko traktuotė. Tvirtinama, jog apokalipsės kine įvykiai skaidomi į "mažuosius" ir "didžiuosius". "Mažuosiuose" įvykiuose funkcionuoja kasdienis laikas, kurį suardo "didžiųjų" įvykių globalus – ribotas, pabaigą ženklinantis – apokaliptinis laikas. Analizuojant tokią apokalipsės kino dinamiką nuo "mažųjų" įvykių link "didžiųjų", kasdienis laikas ir apokalipsė aptariami kaip bendresni konceptualūs kontekstai, lemiantys iš pažiūros banalias apokaliptinio kino prasmes.Pagrindiniai žodžiai: kino filosofija, žanrinis kinas, kasdienis laikas, apokalipsė.The Visions of the Apocalypse in Cinema: the Philosophical Presuppositions of the Banal GenreNerijus Milerius
SummaryThe article is a continuation of the considerations for first time announced in "How is film philosophy possible?", the article published in "Problemos". The discussion of the presuppositions of film philosophy as a peculiar way to analyze cinema now leads to a philosophical interpretation of a mass culture phenomenon apocalyptic movies. The article shows that an apocalyptic film could be treated as a reproduction of the fixed cliché, a mythological structure or a phenomenon determined by various cultural, social and historic contexts. It is presupposed that apocalyptic film is determined mostly by the concept of time. In an apocalypse film, two types of events, "small" and "big", are usually distinguished. In the "small" events, the everyday time reigns, while the "big" events are the domain of the global apocalyptic time of the end. The plot of an apocalyptic film is based on the transition from everyday to global disasters and attempts to restore the everyday order of "small" events. Analyzing this type of the plot structure, the time of the everyday and the time of the apocalypse are treated as general contexts which determine and transform the field of the apparently banal genre.Keywords: film philosophy, genre film, everyday time, apocalypse.

Straipsnyje siekiama parodyti, kaip šiuolaikinė aristotelinė politinė filosofija gali padėti reflektuoti Europos integraciją. Teigiama, kad Europos vakarietiška tapatybė pokyčių tarptautiniuose santykiuose po šaltojo karo pabaigos ir augančių kultūrinių Europos ir JAV skirtumų kontekste vis labiau praranda prasmę. Atlikus trumpą filosofinės "Vakarų" sąvokos istorijos analizę teigiama, kad Europai yra tikslingiau puoselėti savo europietišką, o ne "vakarietišką" tapatybę. Filosofiškai pabrėžiant nacionalinių kultūrų ir vietinių (kultūrinių) tapatybių svarbą, Europos kultūrinę ir politinę integraciją galima apmąstyti ir susieti su aristoteline filosofija. Teigiama, jog subsidiarumo principas yra ne tik politinis, bet ir etinis unikalios Europos integracijos principas. Straipsnyje subsidiarumas aptariamas pasitelkiant Arsitotelio teleologinę etiką, pabrėžiant jai būdingą kultūros ir kultūriškai įkūnytų žmogaus tikslų svarbą. Taip suprastas subsidiarumas iškyla kaip priešingas kantiškai deontologijai, teigiant, jog kantiška moralės samprata paskatina vienpusišką modernią politiškumo sampratą.Pagrindiniai žodžiai: aristotelinė filosofija, Kantas, modernybė, postmodernybė, subsidiarumas, Europos integracija.A Philosophical Reflection on European Integration: Aristotelian Subsidiarity versus Kantian UniversalismAndrius Bielskis
SummaryThis paper aims to show how contemporary Aristotelian political philosophy can be utilised in our reflections on European integration. It argues that changes in international relations after the end of the Cold War and a growing cultural divide between Europe and the US makes Europe's Western identity untenable. Through a brief philosophical sketch of the history of 'the West' it argues that Europe needs to return to its European rather than Western roots. The philosophical emphasis on national cultures and local identities, which is also found at the heart of the European Union in the form of the notion of subsidiarity, links European cultural and political integration to Aristotelian philosophy. The paper argues that the principle of subsidiarity can be seen both as the political as well as ethical principle of European integration. Subsidiarity is understood in terms of Aristotle's teleological ethics which emphasises the importance of culture and culturally embodied human ends and is juxtaposed to Kant's deontology. The essay argues that the Kantian notion of the public and Kant's understanding of morality gives rise to the modern one-sided account of the political.Keywords: Aristotelian philosophy, Kant, modernity, post-modernity, subsidiarity, European integration.br />

Straipsnis skirtas Arvydo Šliogerio filosofijos ontologinių nuostatų tyrimui, jame analizuojamos ir lyginamos Šliogerio ir Baudrillard'o tikrovės ontologinio statuso traktuotės. Šliogerio filosofijoje tikrovės ontologinis statusas tematizuojamas parodant ir tai, kas yra, ir tai, kas nėra tikrovė. Baudrillard'as tikrovės ontologinį statusą įvardija negatyviai tematizuodamas tik tai, kas nėra tikrovė. Šliogerio filosofija yra grindžiama paradoksalia ontologine prielaida, jog metadiskursyvinė tikrovė funkcionuoja kaip galutinis neredukuojamas referentas, kuris savo ruožtu traktuojamas kaip juslinė substancija (Esmas). Tačiau pati juslinė substancija, nors ir būdama pamatiniu principu, įgalinančiu prasmingumą, pati negali būti adekvačiai įvardyta ex definitio, nes ji iš principo esti neredukuojama į jokį prasminį darinį ir juo labiau į prasminę sistemą. Baudrillard'o filosofija grindžiama semiologiniu reduktyvizmu, t. y. prielaida, kad prasminės nuorodos į metadiskursyvinę tikrovę yra autoreferentiški simboliniai konstruktai (simuliakrai), todėl bet koks bandymas ir apčiuopti tikrovę, ir apibrėžti ją pozityviai tesukuria negatyvų efektą, t. y. spontanišką ir neišvengiamą kitų autoreferentiškų simbolinių konstruktų gamybą.Pagrindiniai žodžiai: Tikrovė, simuliakras, Baudrillard'as, Šliogeris, ontologija.Positive and Negative Thematization of Reality: Šliogeris and BaudrillardMantautas Ruzas, Marius P. Šaulauskas
SummaryThe article aims to elucidate the dialectical nature of the most fundamental ontological tenets of Šliogerian philosophy while contrasting them to Baudrillard's interpretation of the ontological status of the Real. In contrast to Šliogeris who thematizes the Real both in terms of what it is an what it is not, Baudrillard proceeds in a negative way only by showing what the Real is not. Šliogeris' philosophy is based on a paradoxical ontological argument that the metadiscursive Real functions as the final non-reductive referent conceptualised as the ultimate perceptual substance (Isness). As an ultimate metaphysical principle, it serves as a core of experience, although it cannot be adequately described ex definitio or else somehow reduced to any meaningful counterpart of the conceptual system. Baudrillard's philosophy, on the contrary, is based on the principle of semiological reductionism, i.e. on the premise that all meaningful links to metadiscursive reality follow the self-referential logic and therefore are merely interrelated symbolic constructions (simulacra) precluding any direct access to the Real and not only to its positive (cataphatic) articulation.Keywords: the Real, simulacrum, Baudrillard, Šliogeris, ontology.

Publication en roumain Jurnalism si comunicare, n° 4, 2009, (Bucarest) ; The Philosophy of Jürgen Habermas is one of the most famous in the 20th century. The researchers in communication studies are obviously very interested in his work. Habermas had to define his position in front of marxism in the same time of the USSR collapsed. He build an original thought between political philosophy, philosophy of language, knowledge psychology. His concept of "public space" is especially usefull in communication : how can we take a common and right decision, justified by our common values ? ; La philosophie de Jürgen Habermas est une pensée forte du 20ème siècle. Elle passionne depuis quelques décennies les chercheurs en communication. Elle les passionne à juste titre. Car Jürgen Habermas est dans la lignée d'Adorno et de l'École de Francfort. Cette École a failli s'appeler Institut pour le marxisme avant la Seconde Guerre mondiale. Habermas a donc eu à traiter avec cet héritage dans un monde où le bloc soviétique s'écroulait. Il a construit sa pensée au carrefour de la philosophie politique, mais aussi de la philosophie du langage, et notamment la pragmatique linguistique. Il a aussi emprunté à la psychologie de la connaissance, en particulier celle de Jean Piaget. Il est donc au carrefour des grands mouvements d'idées de la fin du 20ème siècle. Sur le plan des thèmes de recherche, il s'est intéressé à la manière de créer un " espace public " de débat. Cet espace a de multiples dimensions. Habermas, en effet, s'intéresse aux relations intersubjectives entre les personnes. Et en général à toutes nos manières de nous concerter pour prendre des décisions : en commençant par des débats dans les petits groupes jusqu'aux confrontations politiques dans les médias. Il a été conduit par là à l'éthique : que signifie laisser de la place à l'autre dans une discussion ? Comment prend-on une décision juste ? Il a pris en compte la dimension religieuses des convictions : une religion, est-ce toujours une tradition non réfléchie contre laquelle la raison doit lutter ?

Instituto de Investigaciones Filosóficas. Facultad de Filosofía. Programa Institucional de Maestría en Filosofía de la Cultura ; The philosophy like creative activity that, in general terms he/she invites us to the reflection, to the critic, to the interpretation and understanding of our reality, to inclination of the argument and the dialogue, demand us nowadays to respond to those problematic of our environment; the reflection that we make those and the philosophers you they locate in a society, and the way in that we share this knowledge he/she has a social, coarse implication to remember how the philosophy of the Culture emerges in Mexico, as a thought in and from our sociocultural reality 1. Assisting to the concern of some philosophers Mexicans contemporary 2, about the scarce incidence that has the philosophy in those different elements that they conform our society, in the present investigation approaches one of the socially harmed sectors 3 that integrate and they make culture: those and the youths that it turns to the one excluded in the labor, economic, cultural, educational and political land, it takes them to be identified with models cultural alternative. ; La filosofía como actividad creadora que, en términos generales nos invita a la reflexión, a la crítica, a la interpretación y comprensión de nuestra realidad, a través de la argumentación y el diálogo, nos exige hoy día responder a las problemáticas de nuestro entorno; la reflexión que hacemos las y los filósofos se sitúan en una sociedad, y la manera en que compartimos este conocimiento tiene una implicación social, basta recordar cómo emerge la filosofía de la Cultura en México, como un pensamiento en y desde nuestra realidad sociocultural 1 . Atendiendo a la preocupación de algunos filósofos mexicanos contemporáneos 2 , acerca de la escasa incidencia que tiene la filosofía en los diferentes elementos que conforman nuestra sociedad, en la presente investigación abordo uno de los sectores socialmente vulnerados 3 que integran y hacen cultura: ...

Publication en roumain Jurnalism si comunicare, n° 4, 2009, (Bucarest) ; The Philosophy of Jürgen Habermas is one of the most famous in the 20th century. The researchers in communication studies are obviously very interested in his work. Habermas had to define his position in front of marxism in the same time of the USSR collapsed. He build an original thought between political philosophy, philosophy of language, knowledge psychology. His concept of "public space" is especially usefull in communication : how can we take a common and right decision, justified by our common values ? ; La philosophie de Jürgen Habermas est une pensée forte du 20ème siècle. Elle passionne depuis quelques décennies les chercheurs en communication. Elle les passionne à juste titre. Car Jürgen Habermas est dans la lignée d'Adorno et de l'École de Francfort. Cette École a failli s'appeler Institut pour le marxisme avant la Seconde Guerre mondiale. Habermas a donc eu à traiter avec cet héritage dans un monde où le bloc soviétique s'écroulait. Il a construit sa pensée au carrefour de la philosophie politique, mais aussi de la philosophie du langage, et notamment la pragmatique linguistique. Il a aussi emprunté à la psychologie de la connaissance, en particulier celle de Jean Piaget. Il est donc au carrefour des grands mouvements d'idées de la fin du 20ème siècle. Sur le plan des thèmes de recherche, il s'est intéressé à la manière de créer un " espace public " de débat. Cet espace a de multiples dimensions. Habermas, en effet, s'intéresse aux relations intersubjectives entre les personnes. Et en général à toutes nos manières de nous concerter pour prendre des décisions : en commençant par des débats dans les petits groupes jusqu'aux confrontations politiques dans les médias. Il a été conduit par là à l'éthique : que signifie laisser de la place à l'autre dans une discussion ? Comment prend-on une décision juste ? Il a pris en compte la dimension religieuses des convictions : une religion, est-ce toujours une tradition non réfléchie contre ...