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Journal articles on the topic 'Transcendental exposition'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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1

Minimah, Francis Israel. "Kant’s ‘Transcendental Exposition’ of Space and Time in the ‘Transcendental Aesthetic’: A Critique." African Research Review 10, no. 1 (2016): 34. http://dx.doi.org/10.4314/afrrev.v10i1.4.

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2

Aziz, Andrew. "The Expanded Caesura-Fill and Transcendental States in Beethoven's "Hammerklavier" Sonata." Music Theory and Analysis (MTA) 7, no. 2 (2020): 382–413. http://dx.doi.org/10.11116/mta.7.2.4.

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Anticipating Beethoven's late style, his Piano Sonata Op. 106, "Hammerklavier," contains distinct passages that serve to suspend formal time (noted by numerous scholars, including Adorno, Dahlhaus, Greene, Kinderman, et al.) and disrupt the forward progress of thematic zones within a sonata form. In this essay, I tie this suspension of time to a specific formal space introduced by Hepokoski and Darcy (2006)—the "caesura-fill"—which serves as a venue for compositional exploration throughout Beethoven's sonata oeuvre. Because caesura-fill music occurs between two thematic zones (transition and s
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3

Schuz, Simon. "Transzendentale Prinzipien in Fichtes WL 1804-II: Eine Interpretationsskizze zur systematischen Rolle von ‚Licht‘ und ‚Bilden‘." Fichte-Studien 47 (2019): 229–50. http://dx.doi.org/10.5840/fichte20194716.

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The goal of this paper is to interpret Fichte’s terminology of ‚light‘ and ‚imaging‘ in the WL-1804-ii as a rendition of transcendental principles. This analysis is intended as a contribution to the discussion concerning the theoretical status and methodology of the later doctrines of science. i begin with an exposition of four criteria for transcendentally constitutive principles: 1. presuppositional character, 2. constitutivity, 3. categorial difference between conditions and conditioned, 4. immanent justification. The systematic function of ‘light’ is exemplarily reconstructed according to
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Martins da Cunha, Joao Geraldo. "The Concept of the Image in the Berlin Lectures on Transcendental Logic." Fichte-Studien 47 (2019): 88–101. http://dx.doi.org/10.5840/fichte2019479.

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In the present paper, i propose, first, to present some aspects of what we may call a type of "phenomenology" of the image contained in the Berlin lectures on transcendental logic – notably, in the second of these courses in Berlin. Second, i would like to return to the problem of the relationship between logic and philosophy, starting from these indications with regard to the "image", and, if possible, outline some parallel with certain theses on the same subject from the Jena years. Finally, in what i consider a novelty concerning these lessons, i would like to conclude my exposition by rais
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Mieszkowski, Jan. "Yes, And Yes." Oxford Literary Review 42, no. 1 (2020): 16–32. http://dx.doi.org/10.3366/olr.2020.0291.

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This essay argues that Derrida's exposition of the quasi-transcendental adverbiality of yes unfolds by marginalizing the quasi-transcendental conjunctionality of and. I begin by exploring the challenges of conceptualizing yes, a unique verbal element that resists determination as one word among others even as it appears to be a formative force that underwrites any and every word. The second part of the essay shows how Derrida downplays the role of and in the course of elaborating his theory of Joycean yes-laughter. I conclude by asking what it would mean to have the last word on a conjunction
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Krijnen, Christian. "The very idea of organization: Towards a Hegelian exposition." Filozofija i drustvo 28, no. 3 (2017): 526–42. http://dx.doi.org/10.2298/fid1703526k.

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The contemporary debate on the social ontological foundations of organization does not, for methodological reasons, sufficiently get a grip on the phenomenon of organization. The original determinacy of organization remains presupposed. To render this implicit meaning of organization explicit, another, more embracing and in-depth methodology is needed. German idealist types of philosophy provide an extremely powerful methodology. In the philosophy of German idealism from Kant to Hegel, along with neo-Kantianism and up to contemporary transcendental philosophy, however, the idea of organization
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Ferrer, Diogo. "Die Entwicklung der Wissenschaftslehre und die Entstehung der Theorie des Bildes in der ersten Fassung von 1804." Fichte-Studien 47 (2019): 3–18. http://dx.doi.org/10.5840/fichte2019473.

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Four points are discussed in this paper. 1: A long lasting issue in the WL. This point tries to show that the WL in its different versions contains a demonstration of incompleteness as a necessary condition of human consciousness and forms of knowledge. The necessary form of the system of human experience is conditioned by the impossibility of a purely conceptual explanation of human knowing. 2.1: From the Grundlage to the Nova methodo. This point explains the main errors in the exposition of the Grundlage der gesamten Wissenschaftslehre, which led to the conception of the WL Nova methodo. 2.2
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8

Moran, Dermot. "Husserl and Gurwitsch on Horizonal Intentionality: The Gurwitch Memorial Lecture 2018." Journal of Phenomenological Psychology 50, no. 1 (2019): 1–41. http://dx.doi.org/10.1163/15691624-12341352.

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Abstract Gurwitsch is the philosopher of consciousness par excellence. This paper presents a systematic exposition of Aron Gurwitsch’s main contribution to phenomenology, namely his theory of the ‘field of consciousness’ with its a priori structure of theme, thematic field, margin (halo and horizon). I present Gurwitsch as an orthodox defender of Husserlian descriptive phenomenology, albeit one who rejected Husserl’s reduction to the transcendental ego and Husserl’s overt idealism. He maintained with Husserl the priority of consciousness as the source of all meaning and validity but he rejecte
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Zapero, David. "La doctrine kantienne du Faktum de la raison et la justification de la loi morale." Archiv für Geschichte der Philosophie 98, no. 2 (2016): 169–92. http://dx.doi.org/10.1515/agph-2016-0008.

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Abstract: According to a widespread view, Kant abandons in the Critique of Practical Reason the attempt to justify the moral law. This paper argues against that view and presents a new interpretation of the doctrine that deals with the justification problem. The paper seeks not simply to affirm what the predominant view denies; it seeks instead to show that Kant’s argumentation isn’t an alternative that the predominant view allows for. On the predominant view, the impossibility of providing the relevant kind of proof, i.e. a transcendental deduction, amounts to the impossibility of providing a
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10

Lenczewska, Olga. "Expansion of Self-consciousness in Kant’s Critique of Pure Reason." Kant-Studien 110, no. 4 (2019): 554–94. http://dx.doi.org/10.1515/kant-2019-4002.

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Abstract This paper is a novel attempt at reconstructing Kant’s account of self-consciousness in the first Critique by making evident its gradual expository progression, and at identifying the epistemic status of the two modes of self-consciousness: pure and empirical. I trace the gradual exposition of theoretical self-consciousness across three crucial parts of the book: the Transcendental Deduction, the Refutation of Idealism, and the Paralogisms of Pure Reason. In doing so, I show that the account of theoretical self-consciousness is not presented to us all at once, but is progressively exp
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Gruenwald, Oskar. "Renewing the Liberal Arts." Journal of Interdisciplinary Studies 14, no. 1 (2002): 1–24. http://dx.doi.org/10.5840/jis2002141/21.

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This essay explores the conceptual foundations of C. S. Lewis' pilgrimage to a Christian worldview and its implications for Christian scholarship in the Third Millennium. C. S. Lewis' essential Christian worldview has three distinct yet complementary strands: The Tao, Natural Law, or the moral sense; the ecumenical inspiration of Mere Christianity; and the quest for truth and authentic values in the real world. These three strands converge in Lewis' own pilgrimage and witness to the immediacy and relevance of religious experience. Curiously, the reality and truth of the Christian vision finds
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BLOCH, BRANDON. "THE ORIGINS OF ADORNO's PSYCHO-SOCIAL DIALECTIC: PSYCHOANALYSIS AND NEO-KANTIANISM IN THE YOUNG ADORNO." Modern Intellectual History 16, no. 02 (2017): 501–29. http://dx.doi.org/10.1017/s147924431700049x.

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This essay examines one of the least-studied works in the philosophical corpus of Theodor Adorno, The Concept of the Unconscious in the Transcendental Theory of Mind. A retracted habilitation thesis composed in 1926–7, the text is often regarded as an exposition of the philosophical system of Adorno's teacher, Hans Cornelius, that bears little significance for Adorno's mature works. I argue that Concept of the Unconscious sheds significant light on both the historical origins and the conceptual underpinnings of the relationship between society and the psyche that Adorno would theorize over the
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Simoniti, Jure. "Hegel’s logic as the exposition of god from the end of the world." Filozofija i drustvo 26, no. 4 (2015): 852–74. http://dx.doi.org/10.2298/fid1504852s.

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The article attempts to reconstruct the logical space within which, at the beginning of Hegel?s Logic, ?being? and ?nothing? are entitled to emerge and receive their names. In German Idealism, the concept of ?being? is linked to the form of a proposition; Fichte grounds a new truth-value on the absolute thesis of the ?thetical judgement?. And the article?s first thesis claims that Hegel couldn?t have placed ?being? at the beginning of this great system, if the ground of its logical space had not been laid out by precisely those shifts of German Idealism that posited the ontological function of
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14

Shaul, Dylan. "Faith in/as the Unconditional: Kant, Husserl, and Derrida on Practical Reason." Derrida Today 12, no. 2 (2019): 171–91. http://dx.doi.org/10.3366/drt.2019.0208.

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This article tracks Derrida's readings of Kant and Husserl as they explore the relation between, on the one hand, faith and knowledge, and on the other, theory and practice (theoretical and practical reason). Kant had to limit the scope of theoretical knowledge in order to make room for a practical faith in the rational ideas of the unconditioned (God, freedom, and immortality), generated through the unconditionality of the moral law. Husserl deployed the figure of ‘the Idea in the Kantian sense’ at those crucial moments in the exposition of his transcendental phenomenology where the unconditi
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15

Ivaldo, Marco. "Bilden als transzendentales Prinzip nach der Wissenschaftslehre." Fichte-Studien 47 (2019): 72–87. http://dx.doi.org/10.5840/fichte2019478.

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In my contribution i would like to consider a thesis of Reinhard Lauth, according to which Fichte’s Doctrine of Science must be properly characterized as theory of the Bilden (formation), as “Bildenslehre”. In his late Berlin lectures Fichte understands Wissen (knowledge), in its actuality, as “Bild” (image). Knowledge is image and identifies itself as an image. The image as such shows a reflective and relational structure. The image presents an essential self-reflexivity and does not exist in isolation, but is a relationship to something else which Fichte designates as being, life, light, one
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16

van Woudenberg, René. "Is Being Human Being Rational? Otto Duintjer’s Critique of A Philosophical Tradition." Philosophia Reformata 58, no. 2 (1993): 237–53. http://dx.doi.org/10.1163/22116117-90000068.

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Throughout the history of Western philosophy there has been a remarkable consensus that the unique and distinctive feature of human nature lies in the human capacity to think — that is, to think rationally. Being rational is conceived of as being an essential property of human beings. The Amsterdam philosopher Otto Dirk Duintjer2 has made an impressive attempt to analyze this dominant intellectual tradition for the purpose of furnishing hints for an alternative conception of what goes into the essence of being human. This alternative is presented not as another, more promising route within, bu
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17

De Kock, Liesbet. "Hermann von Helmholtz's Empirico-Transcendentalism Reconsidered: Construction and Constitution in Helmholtz's Psychology of the Object." Science in Context 27, no. 4 (2014): 709–44. http://dx.doi.org/10.1017/s026988971400026x.

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ArgumentThis paper aims at contributing to the ongoing efforts to get a firmer grasp of the systematic significance of the entanglement of idealism and empiricism in Helmholtz's work. Contrary to existing analyses, however, the focal point of the present exposition is Helmholtz's attempt to articulate a psychological account of objectification. Helmholtz's motive, as well as his solution to the problem of the object are outlined, and interpreted against the background of his scientific practice on the one hand, and that of empiricist and (transcendental) idealist analyses of experience on the
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18

Bartlett, Anthony W. "Theology and Catastrophe: A (Girardian) Semiotics of Re-Humanization." Forum Philosophicum 23, no. 2 (2019): 171–88. http://dx.doi.org/10.35765/forphil.2018.2302.10.

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Girardian anthropology tells us that the birth of human meaning and its signs are the result of a primitive catastrophe. But if these origins are exposed by the biblical record it is because another, transformative semiosis has opened in hu- man existence. Girard’s seminal remarks on the Greek logos and the logos of John, endorsing Heidegger’s divorce of the two, demonstrate this claim and its source in the nonviolence of the gospel logos. In effect, there is a second catastrophe, one embedded in the bible and reaching its full exposition in the cross, generating a new semiosis in humanity. Th
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19

Klotz, Christian. "Leben – Bild – Besonnenheit." Fichte-Studien 47 (2019): 44–57. http://dx.doi.org/10.5840/fichte2019476.

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Also in the latest versions of the Science of Knowledge Fichte considers explanation of the structure of consciousness a central task of philosophy. In his late explanation of consciousness, the concepts of life and image (or schema) play a central role – two concepts that in Fichte’s account are inseparable and mutually elucidate each other. By interpreting the 1810 Science of Knowledge and Fichte’s introductory lecture The facts of Consciousness from 1810/11, this article aims to show that the pair of concepts “life” and ‘image’ occur on two different theoretical levels in Fichte’s late phil
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20

Akram, Ejaz. "The Full Circle." American Journal of Islam and Society 18, no. 1 (2001): v—viii. http://dx.doi.org/10.35632/ajis.v18i1.2031.

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Science Without Philosophy?Many of our readers and contributors have raised questions regarding thevarious definitions of social science and their relation to the scope of MISS.Definitions of social science have changed with time and place, and one of thereasons for that is not what is “social,” but what is “science”? “Science” inFrench, or “wissenschaft” in German, do not translate exactly the same as“science” in English. In English speaking world, “science” has an associationwith hard sciences while social sciences have been tacitly considered to be softsciences, or not sciences at all. Such
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21

Sudakov, Andrey K. "Fichte’s Ethics on Radical Evil." Voprosy Filosofii, no. 8 (2021): 153–64. http://dx.doi.org/10.21146/0042-8744-2021-8-153-164.

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Fichte constructs the general part of his early ethics as a philosophy of concrete freedom in the shape of a history of moral self-consciousness, and in the course of this construction he discovers something what he, in Kantian stile, may call a “radical evil in human nature”, that is, a force of “inertness to reflection and to activity in accordance with such reflection” inherent to human nature. Schelling and some contemporary authors recognize in Fichte’s doctrine of evil a symptom of his return to the ethical naturalism of the Enlightenment. An anal­ysis of the dynamics of moral reflection
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Brodsky, Claudia. "Philosophy, Literature, and the Critique of Spatialization." Publications of the Modern Language Association of America 131, no. 2 (2016): 469–79. http://dx.doi.org/10.1632/pmla.2016.131.2.469.

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Try as we might, kant conclusively explains in his “exposition” of “space” in the critique of pure reason's “transcendental Analytic”—the opening section of that inaugural work, in which Kant demonstrates the fundamental, “practical” necessity of its guiding, “theoretical” premises—we cannot imagine, let alone perceive, any external “matter” or object without first representing it to ourselves as occupying space. Objects are individual, distinct, exactly because they are material—whether empirically experienced or merely imagined as such—and the always impure, partly intellectual, partly empir
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Климишин, Ольга. "ФЕНОМЕНОЛОГІЯ СУБ’ЄКТНОСТІ ЛЮДИНИ З ПОЗИЦІЇ ХРИСТИЯНСЬКОЇ ПСИХОЛОГІЇ". Psychology of Personality 9, № 1 (2019): 21–29. http://dx.doi.org/10.15330/ps.9.1.21-29.

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У статті представлено християнсько-орієнтовану парадигму суб’єктності людини. Історичний поступ психологічної науки закономірно приводить до телеологічно детермінованого холістичного пред­ставлення людини як цілісної тілесно-душевно-духовної реальності, носія і суб’єкта духовних прагнень і здатностей. Таке бачення притаманне інноваційному для сучасної вітчизняної психології напрямку – хрис­тиянсько-орієнтованому, заснованому на експозиції християнської персонології на постнекласичний тип раціональності.Суб’єктність є складним багаторівневим феноменом, функціональний зміст якого визначає онтоло
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Cogliandro, Giovanni. "Concepts, Images, Determination. Some remarks on the understanding of Transcendental Philosophy by McDowell and Fichte." Fichte-Studien 48 (2020): 109–30. http://dx.doi.org/10.5840/fichte2020489.

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McDowell in Mind and World developed a post-transcendental understanding of some core philosophical puzzles of subjectivity, like consciousness, conceptual capacity and perception. One of the main assumptions in the background of his philosophical proposal is that all our possible experience has to be determined and therefore has to be acknowledged as conceptual, therefore this very experience has to be both relational and representational.After this statement of conceptual experience in the early 2000’s a debate started which still involves philosophers like Brandom, Gaskin, Wright, Heck, Sta
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Perovic, Drago. "“Eternal Ballet” In Plato’s Cave." Filozofija i drustvo 29, no. 3 (2018): 441–52. http://dx.doi.org/10.2298/fid1803441p.

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This exposition attempts to explore the question of the relationship between thinking and reality in the current technico-technological disappearance-in-appearance. All fundamental philosophical questions are covertly related with it, and above all the question of the possibility of thinking ?from? or ?beyond? the reality which appears/disappears. The contemporary debate thus returns to the transcendent-immanent character of the thought which, as a question of possible justification of philosophical knowledge, can be compared with its traditional forms and modes of execution in spite of the ne
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Sharone, Ofer. "Freud and the Rule of Law." Journal of Psychiatry & Law 22, no. 3 (1994): 329–78. http://dx.doi.org/10.1177/009318539402200302.

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The Rule of Law is a powerful mass illusion analogous to religion in its psychological origin and function. The illusion consists in the belief that above our human rulers exists a transcendent body of laws, like the American Constitution, that is impersonally and objectively applied by judges and that protects us from our human rulers. Applying Freud's analysis of the religious illusion to the Rule of Law, this paper argues that the Rule of Law serves as an abstract father-substitute that is mediated through judges, much as God is mediated through priests. To achieve social progress Freud urg
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Kildyushov, Oleg. "Not All Will Be Saved: The Boundaries of the Political Community as a Socio-ontological Premise." Sotsiologicheskoe Obozrenie / Russian Sociological Review 17, no. 3 (2018): 90–106. http://dx.doi.org/10.17323/1728-192x-2018-3-90-106.

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The article offers an exposition of the range of topics discussed at the events of the Centre for Fundamental Sociology at the National Research University Higher School of Economics in 2017–2018. These topics were generally connected with the basic theme of the return of the sacred to the world of late modernity which seemed to be completely secularized long ago. Special emphasis is given to the role the state plays in this process of the political rehabilitation of the transcendent. The statement of the problem starts with the analysis of significant structural changes within the global disc
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Kiem, Youngjin. "Naturalism, Wittgensteinian Grammar, and Initiation into Interreligious Exploration." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 63, no. 2 (2021): 163–83. http://dx.doi.org/10.1515/nzsth-2021-0015.

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Abstract This paper lays out the first step towards a complete methodology of interreligious investigation, emphasizing the issue of how we should treat individual religions while not committing ourselves to religious apologetics in general. From that perspective, I introduce two theoretical requirements that the methodology of interreligious exploration should fulfill, what we call the constraint of consistency and ontology and the constraint of absoluteness and plurality. The article expounds how and on what grounds those two methodological constraints can be fulfilled by the philosophical n
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Pedersen, Kusumita. "Hinduism and Universality in Religion." American Journal of Indic Studies 1, no. 1 (2018): 17–37. http://dx.doi.org/10.12794/journals.ind.vol1iss1pp17-37.

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The essay first considers the terms “Hindu” and “Hinduism” with their continuing ambivalence as meaning both the ethnic or national and the “religious.” It then takes up the problem of definition and whether one may speak of a single “Hinduism.” The term “religion” and critiques of it as Western are discussed and an account of religion as worldview, ethics and practice, following Geertz and Smart, is proposed as viable and applicable to Hinduism as well as other traditions. Two senses of “universality” as empirical and normative are explained. Brereton’s general characterization of Hinduism is
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Araújo, Inês Lacerda. "A NATUREZA DO CONHECIMENTO APÓS A VIRADA LINGÜÍSTICO-PRAGMÁTICA." Revista de Filosofia Aurora 16, no. 18 (2004): 103. http://dx.doi.org/10.7213/rfa.v16i18.1483.

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A problemática do conhecimento é o centro da filosofia desde o séculoXVII. Será possível abordar o conhecimento após a virada lingüísticopragmática que se deu a partir de fins do século XIX? Para responder a essa questão mostramos que após Frege e Wittgenstein, cai o modelo fundacionalista que preconiza a busca da verdade e de certeza pelarelação entre sujeito cognoscente e mundo/objeto conhecido. A semântica veritativa, critica Habermas, ainda prende-se à função expositiva da linguagem e, com isso, permanece presa à teoria do conhecimento tradicional. Numa teoria pragmática do significado não
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LORINI, Gualtiero. "O PAPEL DA AFINIDADE TRANSCENDENTAL ENTRE OS FENÔMENOS NA TEORIA DO CONHECIMENTO KANTIANA." Estudos Kantianos [EK] 5, no. 01 (2017). http://dx.doi.org/10.36311/2318-0501.2017.v5n1.15.p215.

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The article focuses on a concept placed at the core of the A-Deduction, of which the B-Version provides a different but not necessarily better exposition. It is the concept of “transcendental affinity” [transcendentale Affinität] (A 144). This concept is not present in the whole B-Edition of the KrV, and even the term “Affinity” does not appear in the B-Deduction, but only four times in the Transcendental Dialectic, and twice in the Discipline of the Pure Reason. In the economy of the A-Deduction, the concept of “transcendental affinity” plays a central role. It represents indeed the “thorough
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Humphrey, J. F. "The Transcendental Character of Money: An Exposition of Marx’s Argument in the Grundrisse." Nordicum-Mediterraneum 5, no. 1 (2010). http://dx.doi.org/10.33112/nm.5.1.9.

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An exposition of Karl Marx’s argument in the Grundrisse for the logical development of money, this essay is divided into three parts. Since Marx is concerned to distinguish himself and his method from that of the seventeenth century political economists, I begin my paper with a brief reflection on “the scientifically correct method” or the “theoretical method” (Grundrisse 101 and 102). The second part of this paper considers how Marx justifies beginning his reflection with the concept of production in general. To understand the importance that Marx attributes to production, one must also appre
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Buitendag, Johan. "The Human Genome Project as a case study in the debate about the relationship between theology and natural science." HTS Teologiese Studies / Theological Studies 61, no. 3 (2005). http://dx.doi.org/10.4102/hts.v61i3.469.

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The author presents a review article on the book, Brave new world? Theology, ethics and the human genome, edited by Celia Deane-Drummond and published in 2003 by T&T Clark International in London. After a rather elaborate exposition, he appraises the collection of essays in terms of the dialogue between theology and the natural sciences. As an acid test, he assesses the challenge Kant, however, dealt with, namely to combine and to separate the right things. Kant pushed this to extremes and ended up with both solipsism and dualism. This article tackles the challenge differently and conclude
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Preußer, Heinz-Peter. "Grandiose Gefühle." Deutsche Zeitschrift für Philosophie 63, no. 1 (2015). http://dx.doi.org/10.1515/dzph-2015-0007.

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AbstractThe Sublime is a framework for overwhelming emotions in a neuronalphysiologic und psychological sense. And since Burke’s Enquiry it has been established as a constitutive part of the discourse of aesthetics. With Kant, his empirical exposition took a decisive transcendental turn, unfolding the dichotomy of the Mathematically and the Dynamically Sublime. Whereas in the former case, we are stunned by the incomprehensible vastness of impression, in the latter we enjoy the mighty, threatening and extinguishing power of nature once we ourselves are safe. Both feelings are generated by the c
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"Theology and Catastrophe: A (Girardian) Semiotics of Re-Humanization." Forum Philosophicum 23, no. 2 (2019): 171–88. http://dx.doi.org/10.35765/10.35765/forphil.2018.2302.10.

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Girardian anthropology tells us that the birth of human meaning and its signs are the result of a primitive catastrophe. But if these origins are exposed by the biblical record it is because another, transformative semiosis has opened in human existence. Girard’s seminal remarks on the Greek logos and the logos of John, endorsing Heidegger’s divorce of the two, demonstrate this claim and its source in the nonviolence of the gospel logos. In effect, there is a second catastrophe, one embedded in the bible and reaching its full exposition in the cross, generating a new semiosis in humanity. The
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36

Бережна, С. В. "РОЛЬ МУЗЕЇВ У ФОРМУВАННІ ЦІННІСНИХ ОРІЄНТАЦІЙ СУЧАСНОЇ МОЛОДІ: ФІЛОСОФСЬКО-АНТРОПОЛОГІЧНИЙ АНАЛІЗ". Вісник ХНПУ імені Г. С. Сковороди "Філософія", 2019, 52–59. http://dx.doi.org/10.34142/23131675.2019.52.05.

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The article deals with the philosophical and anthropological analysis of the functioning of the museum. It is noted that the outlook changes that are observed in the modern world are connected with the implementation of the philosophical and cultural paradigm, where the central place is reserved for a person. Museum communication is a peculiar phenomenon that is reflected in human life, mechanisms of formation of individual and social consciousness, national mentality. Thanks to the real form of information transmission operations are carried out with "perfect objects" that represent the value
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37

Trujillo, Joaquin. "Alienation and the Sociology of Alfred Schutz." Numéro 8, November 29, 2018. http://dx.doi.org/10.25518/1782-2041.1044.

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This article investigates the phenomenon of alienation as its rendition relates to the sociology of Alfred Schutz. Its goal is to augment our understanding of alienation within the context of Schutz and hermeneutic-phenomenology’s interpretation of intersubjectivity. It responds to the question: “If the World is indeed so profoundly intersubjective”, as Schutz’s sociology and hermeneutic-phenomenology suggest, “why does the everyday person dwelling in the life-world of the natural attitude commonly not endure it?” This article begins with a review of Schutz’s apparent neglect to address the ph
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Shiloh, Ilana. "A Vision of Complex Symmetry." M/C Journal 10, no. 3 (2007). http://dx.doi.org/10.5204/mcj.2674.

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 The labyrinth is probably the most universal trope of complexity. Deriving from pre-Greek labyrinthos, a word denoting “maze, large building with intricate underground passages”, and possibly related to Lydian labrys, which signifies “double-edged axe,” symbol of royal power, the notion of the labyrinth primarily evokes the Minoan Palace in Crete and the myth of the Minotaur. According to this myth, the Minotaur, a monster with the body of a man and the head of a bull, was born to Pesiphae, king Minos’s wife, who mated with a bull when the king of Crete was besieging Athen
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Laba, Martin. "Picking through the Trash." M/C Journal 2, no. 4 (1999). http://dx.doi.org/10.5204/mcj.1758.

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In a recent "Arts & Leisure" feature in a national Canadian newspaper, The Globe and Mail (5 June 1999), music critic Robert Everett-Green muses on the invention by the pop music industry of Andrea Bocelli as an opera singer: "call him an airborne virus or a gift from God ... . He is the voice you are most likely to hear while waiting for a double latte." The pop sentimentality industry fast-tracked Bocelli (a pop singer who "sounds" operatic) and created a global entertainment product. In a masterful stroke of high pop spectacle, the holy trinity of musical melodrama joined together -- Bo
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