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To illustrate the penetration & change of a given philosophical culture into another country with a different intellectual setting & philosophical history, the author presents the affinities between French philosophy & the philosophical culture of Bulgaria. Acceptance of philosophical thought often comes as the diffuse sets of its beliefs are tested by the intellectuals, & often by a wider circle of cultural & historical actors. Such stages are observed during Bulgaria's Cultural Revival, after the 1878 Liberation of Bulgaria, between the two World Wars, & in recent Bulgarian history. The impact of theories from French Enlightenment, materialism, positivism, Bergsonism, structuralism, existentialism, & postmodernism on Bulgarian thought is explored. The Bulgarian philosophical studies cited illustrate the interpretation of the philosophical ideas of foreign culture in light of the Bulgarian uniqueness & its quest to understand its own identity. Today French philosophy integrates the "linguistic turn" & ethics & links philosophy with literature. L. A. Hoffman

An explication of the phenomenological sensibilities found in the work of Gloria Anzaldúa and other Latina feminist philosophers offers insight into the problem of bringing philosophy into greater relevance beyond academic and scholarly worlds. This greater relevance entails clear and direct contact with the immediacy of our communicative relationships with others, both inside and outside the academy, and allows for an interrogation of the totalizing perceptions that are at work within normative processes of epistemological legitimation. As a result of this interrogation, it is possible to cultivate perceptual capacities related to culture that intervene in the normatively tacit cultural dispositions that often limit the possibilities of understanding.

Exploring how animal suffering is made meaningful within Western ramifications, the book investigates themes such as skepticism concerning non-human experience, cultural roots of compassion, and contemporary approaches to animal ethics. At its center is the pivotal question: What is the moral significance of animal suffering?

The Department of Philosophy of Culture began its work in 1984. In the 1990s, the changing social conditions for the existence of philosophical thought with the acquisition of independence led to the abandonment of the Marxist paradigm of theoretical monopoly on determining the principles and direction of humanitarian thinking. This fundamentally removed the issue of overcoming social reductionism and opened the possibility of new priorities for the study of cultural reality and human understanding. Since the mid-1990s, the research program of the department has been constantly transformed: there is a transition from understanding the meaning and categorical forms of cultural reality to the analysis of various projections of socio-cultural progress. The research topics are enriched by the study of the problem of national existence, the phenomenon of politics, globalization and civilizational choice, civil society, cultural policy, the phenomenon of violence etc. The theoretical primacy of the ontological approach to culture is preserved, which involves understanding culture as a way of human existence. However, the methodological tools used in research on specific topics are more focused on the specifics of the subject and the experience of its analysis in modern world philosophical thought. ; Відділ філософії культури розпочав свою роботу 1984 року. У 1990-х зміна суспільних умов існування філософської думки зі здобуттям незалежності спричинила відмову від марксистської парадигми теоретичної монополії на визначення засад та спрямованості гуманітарного мислення. Це принципово зняло питання подолання соціального редукціонізму та відкрило можливість нових пріоритетів дослідження культурної реальності та розуміння людини. Від середини 1990-х науково-дослідницька програма відділу невпинно трансформується: відбувається перехід від осмислення сенсу та категорійних форм культурної реальності до аналізу різноманітних проєкцій соціокультурного поступу. Тематика досліджень збагачується вивченням проблеми національного буття, феномену політики, ґлобалізації та цивілізаційного вибору, громадянського суспільства, культурної політики, феномену насильства тощо. Зберігається теоретичний примат онтологічного підходу до культури, який передбачає розуміння культури як способу людського буття. Проте методологічний інструментарій, застосовуваний у дослідженнях конкретних тематик, більшою мірою зорієнтований на специфіку досліджуваного предмета та досвід його аналізу в сучасній світовій філософській думці.

Contemporary popular culture is riddled with references to Mexican drug cartels, narcos, and drug trafficking. In the United States, documentary filmmakers, journalists, academics, and politicians have taken note of the increasing threats to our security coming from a subculture that appears to feed on murder and brutality while being fed by a romanticism about power and capital. Carlos Alberto Sánchez uses Mexican narco-culture as a point of departure for thinking about the nature and limits of violence, culture, and personhood. A Sense of Brutality argues that violent cultural modalities, of which narco-culture is but one, call into question our understanding of "violence" as a concept. The reality of narco-violence suggests that "violence" itself is insufficient to capture it, that we need to redeploy and reconceptualize "brutality" as a concept that better captures this reality. Brutality is more than violence, other to cruelty, and distinct from horror and terror--all concepts that are normally used interchangeably with brutality, but which, as the analysis suggests, ought not to be. In narco-culture, the normalization of brutality into everyday life is a condition upon which the absolute erasure or derealization of people is made possible.