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The study deals with pilgrimages to Esquipulas, Guatemala, and patterns of miracle in terms of their perception by the pilgrims reaching this prominent religious hub of Central America. Two key pilgrimage discourses are distinguished: traditional Maya pilgrimage, based on regular, calendar customs, and conventional Catholic pilgrimage, founded on occasional journeys to fulfil a vow. The Western understanding of miracle as a transgression of "natural laws" or "common course of nature" is relativized and contested arguing that the ethnographic evidence of Esquipulas shows not only different, but also opposite conceptions. Then, the study presents a spectrum of miracle ideas drawing from the Maya as well as European - the case of Lourdes is exemplary here - traditions in terms of the degree of their uncommonness. It is concluded that anthropology has to comprehend miracles as marvels in its cultural context; nevertheless, there is a widespread idea among many cultures that miracle is something wonderful, related to the awareness of non-obviousness of certain things and phenomena. Miracles find its content and meaning within particular cosmology, but, anchored in the psychological characteristics of the astonishment and the difference between usual and unusual or ordinary and extraordinary, they refer to features of human mind in a more general way.

This article examines the issue of the genderedness of the philosophical canon. In the theoretical part of the article the author gives evidence of the constructed nature of the philosophical canon, which in the Euro-American space is clearly androcentric. She summarises criticism to date of the philosophical canon by feminist historians of philosophy and describes the results of their research, which is directed at several areas: uncovering forgotten women philosophers of the past; analysing philosophers' views on gender; identifying the genderedness of basic philosophical categories; criticising the dualism that characterises modern philosophical discourse; and finally, making various reinterpretations of the concepts of past philosophers. Each of these approaches has particular potential and limitations, which the author seeks to identify. In the second part of the article the author presents the results of her analysis of philosophy textbooks and books on the history of philosophy published in the Czech Republic after 1990. She conducted her analysis by comparing information on women philosophers contained in the texts of the selected books with the information available in other literature (mainly English). She also employed the typological method, and she identified five 'strategies' of marginalisation of women philosophers, whereby textbooks used at Czech universities contribute to maintaining the existing philosophical canon.

Esipuhe – 7 Foreword– 10 I KANT, FICHTE, SCHELLING, HEGEL, MARX Hartwig Frank, Zur Bedeutung von Kants Ethik für den gegenwärtigen Ethikdiskurs – 14 Jussi Backman, Äärellisyyden loppu: Kant, Heidegger, Meillassoux – 23 Jari Kaukua, Fichten alkuperäisestä oivalluksesta – 42 Susanna Lindberg, Elämän käsite saksalaisessa idealismissa – 56 Carl-Göran Heidegren, Dialectic of Categories, Dialectic of Experience in Hegel – 65 Arvi Särkelä, A Restless Spirit. Immanent Critique as Inquiry into Inquiry in Hegel and Dewey – 74 Arne Overrein, Forsoning, Fremmedgjøring og Filosofi . Bemerkninger om Hegel – 96 Heikki Ikäheimo, Persoonien tunnustaminen, inhimillinen elämänmuoto ja Marxin James Mill-muistiinpanot – 113 Kari Väyrynen, Kaupunki-maaseutu –antagonismi marxilaisessa ekologiassa ja historiallisessa materialismissa – 136 Vesa Oittinen, Diderot neuvostofi losofi en silmin – 151 II FILOSOFINEN ANTROPOLOGIA, PERSOONUUS, MIELI JA RUUMIS Michael Quante, Die Perspektiven der Anthropologie – 169 Johannes Lehtonen, Olemassaolon tunteesta ihmismielen pohjalla – 189 Mikko Yrjönsuuri, Minä ja minun ruumiini. Kolme 1200-luvun teoriaa kehollisuudesta – 207 Matias Slavov, Sensualismi mielenfi losofi assa: Hume ja Condillac Descartesin vastapelureina – 220 Onni Hirvonen, Funktionalistinen mieli ja persoonan rajat – 233 Vili Lähteenmäki, Ajattelu ja ajatteleva olio – 253 Juhana Toivanen, Ihmisenkaltainen eläin. Näkökulmia rationaalisuuteen, ihmisyyteen ja eläimyyteen – 264 Joona Henrik Taipale, Itsen ja toisen välisestä jatkuvuudesta ja epäjatkuvuudesta – 287 Mika Ojakangas, Jacques Lacan: yliminä, halu ja asia – 307 Pessi Lyyra, Mitä halu esittää? – 316 III YHTEISKUNTAFILOSOFIA, KRIITTINEN TEORIA, TUNNUSTUKSEN POLITIIKKA Markku Mäki, Montesquieu ja Englanti – 337 Gorm Harste, From Kant to Clausewitz – An investigation of war systems with Luhmann's systems theory – 375 Kia Lindroos, Valta, kritiikki ja Walter Benjamin – 411 Mikael Carleheden, On Theorizing: C.S. Peirce and Contemporary Social Science – 428 Eerik Lagerspetz, Hans Kelsen's Defence of Democracy – 460 Joonas Pennanen, Limittyvät kontekstit, käytännöllinen järkeily ja harkintatasapaino – 483 Sari Roman-Lagerspetz, Althusser: Between Marx and Lacan – 513 Petteri Niemi, Social Work and Recognition – 534 Jacob Dahl Rendtorff, The Ethics and Politics of Recognition: A Critique of Critical Theory – 560 Arto Laitinen, Michael Walzer on Recognition as a Dominated Good – 586 IV ESTETIIKKA, ETIIKKA JA ELÄMÄSSÄ SUUNNISTAUTUMINEN Bernadette Banaszkiewicz, Intensität, Deutlichkeit, enargeia. Antike Ekphrasis-Konzeptionen bei Theon, Quintilian und Longos – 623 Jussi Antti Saarinen, Taidemaalareiden ykseyden kokemuksista – 651 Henrik Enckell, Carlos Saura's Blood Wedding – 665 Werner Stegmaier, Die Bedeutung der Philosophie von Emmanuel Levinas für die Orientierung des Menschen – 678 Olli Pitkänen, Mitä tarkoittaa pahan selittäminen? Huomioita Jussi Kotkavirran kirjoituksesta Hyvän ja pahan lähteillä – 688 Rauno Huttunen & Leena Kakkori, Moraalin kehitys ja täysi-ikäisyys – Gilligan–Kohlberg –kiista – 709 Ludwig Siep, Ethische Kriterien für medizinische Forschung in Entwicklungsländern – 730 Miira Tuominen, Stoalainen fi losofi nen terapia: elämä sarjana valintoja – 756 Sami Pihlström, Viljely ja aika: Maa, puutarha ja elämän arvo(t) – 770 Juha Räikkä Itsepetos ja uskonto – 797 Olli-Pekka Moisio, Uskonto kritiikkinä ja kriittinen teoria täysin toisen kaipuuna – 805 Risto Eräsaari Viimeiset sanat – 817

The article deals with the 1938 treatise History of the All- Union Communist Party (Bolsheviks), abbreviated AUCP(b) - an official treatise from the Stalin era of the USSR which was published on a mass scale. The author puts his reflections in two contexts: 1. the internal Marxist dispute over "orthodoxy", which Stalin resolved by publishing (and co-authoring) this "canonical book", and 2. the myth-forming context, which shows how totalitarian regimes present themselves with their "canonical books". He considers publications preceding the analyzed book, which after Lenin's death included texts by Grigory Zinoviev, Nikolai Bukharin and Leon Trotsky. Then he considers the actual book, focusing in more detail on the absence of two topics and concepts - the state and culture. He pays particular attention to the chapter on dialectic and historical materialism written by Stalin, which completes the simplistic interpretations in the so-called Stalinist Marxism. Like L. Kolakowski, he concludes that the entire Stalinist concept is naturalistic (meaning the naive naturalism of the late 19th century: Marxism guarantees a "scientific world view") and naively nomothetic (all fundamental claims have the form of unquestionable laws).