Philisophy

Parmi les étranges personnages qui constellent l’antiquité, il en est un dont l’histoire fascinante se révèle par un certain côté en relation avec nos chères monnaies. Philosophe grec, né en 413 avant notre ère, Diogène de Sinope (colonie grecque de Milet implantée sur les bords de la mer Noire) est resté à jamais dans les mémoires de notre civilisation en raison de son esprit et de ses choix de vie !

Franz Rosenzweig è uno dei più famosi filosofi ebrei del ventesimo secolo, in cui la filosofia è diventato «il modo di vivere». La sua vita è stata breve, ma il suo genio era abbastanza grande per riflettere sulla tutta la creazione. Le sue intuizioni sottili sull'uomo, sul Dio e sul mondo ancora oggi, sono rimasti per essere spiegato. In questo lavoro, sarà descritta la storia breve della sua vita concentrandosi sullo sviluppo intellettuale della sua filosofia. La sua ultima e la più grande opera «La stella della redenzione» sarà alla base di questo lavoro.

Современная цивилизация построена на науке. Мы достигли колоссальных успехов в производстве материальных благ, благодаря тому, что естественные науки, владеющие, более-менее, единым методом обоснования научных теорий, способны давать нам истинное и надежное знание. Но гуманитарные и общественные науки, представители которых вообще не владеют этим методом, неспособны дать обществу истинное и надежное знание о правильном устройстве общества, наилучшей системе ценностей и решении других гуманитарных и общественных проблем. В результате, несмотря на колоссальное развитие технологий, человечество пребывает в кризисном состоянии. Ситуацию можно исправить, внедрив единый метод обоснования в сферу гуманитарных и общественных наук. Как работает этот метод в данной сфере, показано в этой статье на примере учения марксизма.

Ce travail s’intéresse aux états dont les personnages joyciens font l’expérience. Il vise à rendre compte des fluctuations de présence au monde par le repérage et l’analyse de tout un éventail d’états cliniques, mystiques et cognitifs dans les premières œuvres de James Joyce : Dubliners, A Portrait of the Artist as a Young Man, et Stephen Hero.Si nous replaçons la notion d’état dans le contexte historique des textes de Joyce à travers l’influence combinée de Walter Pater, William James et Friedrich Nietzsche, nous l’utilisons également dans une acception très contemporaine en nous appuyant sur les neurosciences.L’état joycien est envisagé dans sa dimension pathologique par le biais, sur un plan médical,d’Hippocrate et de William Harvey, entre autres, et par l’intermédiaire, sur un plan littéraire, de Gerard Manley Hopkins et Thomas Stearns Eliot. Les notions de tempérament et d’état sont ensuite repensées à l’aune du mysticisme par le relais de Denys l’Aréopagite (Pseudo-), Thérèse d’Avila et Marguerite-Marie Alacoque. La cognition permet de mettre en valeur les processus mentaux à l’origine de ces états.Cette réflexion sur la notion d’état se double d’une approche linguistique du texte. Il s’agit de formaliser le passage d’états spirituels à des états grammaticaux. Les adverbes d’intensité et de manière, ainsi que leur combinaison, peuvent être indicateurs de dispositions mentales et physiologiques.L’éclairage linguistique corrobore notre représentation de l’état joycien comme un réceptacle qui oscille entre la saturation et la disponibilité, de même qu’il permet de saisir la contiguïté poreuse qui existe entre l’état et l’événement dans le texte joycien.

El microcrédito se presenta como un instrumento eficaz de inclusión social y combate a la pobreza utilizado desde hace muchos años por diversos gobiernos
El acceso al microcrédito para las personas de bajos ingresos en Angola, Argentina y Brasil no alcanza una dimensión y sostenibilidad que mejore la condición de pobreza y la dignidad humana para aquellos que lo necesitan. Así que es necesaria una garantía constitucional que aumente el acceso a los empréstitos y mejore la condición humana de los carenciados.
El presente trabajo de tesis doctoral se propone  estudiar la relación entre la persona humana y la solidaridad, las garantías jurídicas fundamentales y su constitucionalidad,  acceso económico y microcrédito, pobreza, exclusión social y financiera, y el desarrollo.
Palabras-Claves: Microcrédito, pobreza, exclusión social y financiera, garantías jurídicas

Georg Wilhelm Friedrich Hegel nasceu em Stuttgart em 1770 e morreu no ano de 1831 em Berlim, foi um dos criadores do idealismo alemão e do hegelianismo.Hegel juntou em si dois dos elementos fundamentais da filosofia do séc. XIX: a contínua luta com a filosofia Kantiana e a criação de uma teoria do desenvolvimento histórico com algo que obedece a uma necessidade inerente (o que mais tarde influenciou Karl Marx).
As obras centrais do seu estudo são “Ciência da Lógica”, “Fenomenologia do Espírito” e “Enciclopédia das Ciências Filosóficas”.Na sua obra “Fenomenologia do Espírito”, Hegel recapitula todos os momentos de pensamento que a humanidade gerou desde o início da história e prevê que esta caminha para um período final - o Saber Absoluto que é a conciliação do saber com a objetividade. A Fenomenologia explica como se chega à Lógica  e a Enciclopédia explica a Fenomenologia a partir da Lógica.

During the Cold War, the notion that resources flowed from a "periphery" of poor and underdeveloped states to a "core" of "central", wealthy states and, thus, determined national economic development or underdevelopment, gained sway among scholars and theorists of interregional relations. Although most Dependency theory scholars traced the roots of this "world system" to the first global expansion of European capitalism in the 16 th century, these ideas soon inspired new approaches to central-local relations in different disciplines and chronologies. Such perspectives often leave the more s trict confines of Dependency theory behind, and, in more general terms avoid the dichotomic understanding of a dominant centre and a subordinated periphery, but make use of these concepts because of the promises they entail: its inherent comparative nature , the chance to go beyond hyper-localism to structure geographic and political systems, construct interregional hierarchies and connections and, after all, achieve a more holistic view of past societies. We believe Medieval societies, territories, and cultures are especially suited to these types of approaches. The fragmentary and highly localised nature of power, the development of different languages and cultural systems, or the exploitative nature of economic relations constitute a fertile ground for a perspective that has the notions of hierarchy in interregional and inter-personal relations at its core. The organisers of the V ARDIT International Conference welcome the presentation of papers on a wide array of topics conveying this perspective for the Middle Ages. We encourage proposals regarding Medieval History, History of Art, Archaeology, Philology, and Philosophy.

IL QUODLIBET II DI ENRICO DI LUBECCA (1320 CA.): UNO STUDIO DOTTRINALE* Speculatio est optimum et delectabilissimum Auctoritates Aristotelis, 137 (267) 1. ENRICO DI LUBECCA E LO STUDIUM GENERALE DI COLONIA Nel XIII secolo, intorno allo Studium generale di Colonia (1248) fiorì un ampio movimento culturale, dominato dalla figura e dalle opere di Alberto il Grande, a cui si richiamarono, seppur a titolo diverso, personaggi di spicco come Ulrico di Strasburgo, Teodorico di Freiberg, Meister Eckhart e Bertoldo di Moosburg, ma anche figure minori o meno conosciute, come Nicola di Strasburgo, Giovanni Picardi di Lichtenberg ed Enrico di Lubecca.

İnsan denilen organizma doğanın programı ve işleyişine tabi olarak yaşamakta iken eklemlenen akıl ve ruhsal etkinlikler nedeniyle diğer canlılardan ayrışmıştır; fakat buna karşın konvansiyonel bir çerçeve içinde kalmaya devam etmiştir. Mevlâna öğretisinde “beşeri benlik” olarak tanımlanan bu yaygın hali aşarak “evrensel benlik” e terfi eden az sayıda insanlar da ortaya çıkabilmiştir. Mevlâna bilgeliği, dini söylemler eşliğinde daha yüksek varoluş seviyelerindeki aşkın insani etkinlikleri tanımlamaktadır. Bu özü damıtarak, “evrensel benlik” tanımını vurgulayıp, bilgi çağı insanlarının haberdar olması ve özümsemesi, artık “insan 4.0” aşamasına geçmesi hedeflenmelidir.
[While the organism called human lives in accordance with the program and operation of nature, it has been differentiated from other organisms due to the mind and spiritual activities articulated; however, it remained within a conventional framework. A small number of people who were promoted to the "universal self" were able to emerge, overcoming this widespread state defined as "human selfness" in Mevlana's teaching. Mevlana wisdom describes transcendent human activities at higher levels of existence, accompanied by religious discourses. By distilling this essence, it should be aimed to emphasize the definition of "universal selfness" and to be aware and internalized by the people of the information age, and now transfer the "human 4.0" stage.]

This paper aims at elaborating a very special topic relative to the medieval philosophy; particularly, the question of noetic as was dealt with by a philosopher of the Islamic west. Although the article is but the first part of the whole work, it still reveals the originality and the innovative tendency brought about this philosopher.
What is most essential in Ibn Bajja’s noetic is the absence of intellect in power and the presence of intellect in act, in the scheme of intellects, in addition the substance of the cogitative faculty is the intermediate spiritual forms. It is here where shows up the most important aspect of his originality; the forms which are closer to the nature of the intelligible, by virtue of the division into two parts:
1. By anteriority with regard to who/what resembles the sensible.
2. By posteriority with regard to who/what resembles the species/the kind.

הרב שלמה זלמן אוירבך (1910-1995, להלן רש"ז) נולד, פעל כל ימיו, ונפטר בירושלים. אחרי ארונו הלכו, כך דווח בעיתונות, כשלש מאות אלף איש – אחוז מרשים מכלל אזרחי ישראל – מכל קשת הציבור הדתי בישראל. בדיווחי העיתונות על האירוע הובלטה העובדה שהמשתתפים היו מכל הזרמים בציבור הדתי. עד לאירוע ההלוויה, שהיה יוצא דופן בעוצמתו, היה רש"ז דמות כמעט אנונימית בעיתונות הישראלית ובציבוריות החילונית בכלל. מנגד, בעיתונות הדתית לגווניה, כולל זו הדתית לאומית, הוקדשו גיליונות שלמים לתיאור פועלו ואישיותו האהובה של רש"ז. עובדה זו – על שתי פניה – מהותית בעינינו ומבטאת את ייחודיותו של רש"ז בנוף הרבני בישראל. מחד גיסא, נוכחותו בקרב הציבור הדתי לאומי לא הדירה אותו מלהיות גדול 'חרדי', והיותו חרדי לא מנעה את העובדה שרבנים ציונים דתיים והציבור בכללו נועצו בו בענייני הלכה ובענייני החיים. מאידך גיסא רש"ז נעדר כליל מן השיח הציבורי הכלל ישראלי, עד כדי כך שביום פטירתו הוא דמות אנונימית כמעט לחלוטין במערכות העיתונים. רש"ז הדיר עצמו בקנאות מעיסוק פוליטי, ובוודאי מפלגתי, וכמעט שלא היה מעורב במאבקים ציבוריים כלשהם. בניגוד לרוב הדמויות הרבניות הבולטות של זמנו הוא לא התגייס לשום מסע תעמולה מפלגתי. עולמו היה במידה רבה עולם של ד' אמות של הלכה. במאמר זה אנו מבקשים לנתח כמה מכתביו ההלכתיים תוך נסיון להעלות קווים ליחודה של דרכו בפסיקת ההלכה.

Bilim, zihinsel etkinliklerin disipline edilmesi ve yöntem bilimi eşliğinde işlevsel olur ve gelişir. Felsefe,  tüm bilimlerin tacı olarak her türlü yüksek emek ve dikkati hak eder; düşünce disiplini (sağlıklı zihinsel ve psikolojik yapı), yöntem bilimi, tüm verilerin temin edilmesi, bağlantısal bütünlük, düşünsel referansların yönetilmesi, nesnellik, içselleştirme vb.
[Science becomes functional and develops with the discipline of mental activities and methodology. Philosophy, as the crown of all sciences, deserves all kinds of high effort and attention; discipline of thought (healthy mental and psychological structure), methodology, supply of all data, relational integrity, management of intellectual references, objectivity, internalization, etc.]

The objectivity of consciousness exists as a known mechanism to experience the subjectivity of the grandeur created by God; the love of experiencing the existence of God's creation is a requisite source of experiencing the true God; the God of compassion, understanding and kindness and not a God of terror that prevails within our entropic minds. Fear makes us loose the actual essence of God; the subjective experience of God that we have a right to feel; the wise fool us with a falsification of the wrath of God; a God ready to assault and annihilate all life at any moment. Experiencing the creation of the creator is the true appreciation of the subjective experience of our consciousness, for like the creator, it will always remain a beautiful mystery.

Essay on a single basis of physics, psychoanalysis, sociology and philosophy-that is-the matrix. The most famous contemporary of the concepts of matrix theory is a semiotic sign. This is a symbol of the internal thought processes of a person invisible to other people. Moreover, the sign matrices are strictly described by the mathematical theory of Sophus Lie. All people are obsessed with the search for "quantum singularity"-the unity of all signs (fragments) of their thinking, but they express in speech and in general-in any of their activities-only their semiotic sign, as a special case of this lost unity. An action is a sign, a text is a sign, a selfie, a comment, whatever. But animals and plants and even objects of inanimate nature use the same opportunity. Contemporary semiotics explores non-human languages. Why is this so? How can a stone speak with another stone-and even with semiotic signs? Therefore, all this is perceived by a person whose thinking is uniquely symbolic.

Please disseminate the following CALL widely: 

CALL FOR JOURNAL SUBMISSIONS: Existential and Phenomenological Theory and Culture

The open-access peer-review journal PhaenEx has published 25 issues. The journal's core is the set of philosophical, literary, political, etc., traditions that develop into, from and against existential and phenomenological theory and culture, but we are open to a wider variety of submissions as long as they are well written and interesting. 

Please consider submitting your relevant work.

For more information, please consult the PhaenEx website: https://phaenex.uwindsor.ca/index.php/phaenex

For a long time, Russia has been a natural point of orientation for the Polish intellectuals, either as a source of inspiration or an enemy to be opposed to. A third way, represented in the nineteenth century by the Polish philosopher and writer Henryk Kamienski, was based on the idea that Russia can be “civilized”, and that Poland is the only nation spiritually capable of understanding – and influencing – the Russian soul. Exploring the intellectual sources behind the ideas of Kamienski can therefore help us better understand why also in the present times, many thinkers and politicians still believe that changing Russia is the key to changing Europe – for better or for worse.

Маленький онтологический трактат § 1. Что делает сознание? Оно конституирует некую бинарную структуру, которую можно условно, со всеми оговорками, обозначить как субъект-объектную структуру или пред-ставление. § 2. Субъектом здесь выступает сама способность конституировать «объект», то есть любую предметность в ее постоянной связке с субъектом. Эта способность и есть сознание. Сознание есть деятельность по от-чуждению, от-слоению бытия (Sein в понимания Хайдеггера) в поименованный, и тем самым от-ставленный, противо-поставленный об-ъект (от ob-jectus -противо-лежащий, Gegenstand -противо-стояние).

İnsan denilen organizma doğanın programı ve işleyişine tabi olarak yaşamakta iken eklemlenen akıl ve ruhsal etkinlikler nedeniyle diğer canlılardan ayrışmıştır; fakat buna karşın konvansiyonel bir çerçeve içinde kalmaya devam etmiştir. Mevlâna öğretisinde “beşeri benlik” olarak tanımlanan bu yaygın hali aşarak “evrensel benlik” e terfi eden az sayıda insanlar da ortaya çıkabilmiştir. Mevlâna bilgeliği, dini söylemler eşliğinde daha yüksek varoluş seviyelerindeki aşkın insani etkinlikleri tanımlamaktadır. Bu özü damıtarak, “evrensel benlik” tanımını vurgulayıp, bilgi çağı insanlarının haberdar olması ve özümsemesi, artık “insan 4.0” aşamasına geçmesi hedeflenmelidir.
[While the organism called human lives in accordance with the program and operation of nature, it has been differentiated from other organisms due to the mind and spiritual activities articulated; however, it remained within a conventional framework. A small number of people who were promoted to the "universal self" were able to emerge, overcoming this widespread state defined as "human selfness" in Mevlana's teaching. Mevlana wisdom describes transcendent human activities at higher levels of existence, accompanied by religious discourses. By distilling this essence, it should be aimed to emphasize the definition of "universal selfness" and to be aware and internalized by the people of the information age, and now transfer the "human 4.0" stage.]

Essential portrait of the god Velez. // Сущностный портрет бога Велеса.

Боги древние нынче забыты людьми, мнясь за выдумку их. Но они — есть как прежде, и власть их все так же сильна.

Глуп безбожник, не чтящий Творца, ведь у Мира есть, истинно, Автор. Причина всего, Бог — Одно, но, родив Два, творит тем причины как многость Себя: Бог — богов, мощь Свою.

Мнить смешно их не сущим: бессмертные — вечны. То — корни души, камни Я, что звал Юнг архетипами: живы они — есть и мы. Без причин, как и Автора их, мы ничто, и не мы их родили — они нас. С тем, в жажде знать Мир не чурайтесь богов — чтите их, корни ваши. И боги дадут Знанье вам.

and the hrst half of the XX''• they enjoyed a gl'Owing social considc-r:uion, more on the basis of hopes tlmn on actual .. chicvements. Between 1850 ond 1900, on autho•· like Jules Vcmc was describing fim~r' (and not actual) wclfurc benchtt of the "fai ry electricity", aerial transpormtions Ol' video, even if some early applications made these progresses likely. By now, the research program that Jules Verne had in mind has produeed all its ourcomes, and people have the impression of still being f..ced with the same obsmde as before against welfal' t and happiness ....