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This paper is an attempt to elucidate the perennial problem about the human nature: where is the boundary between our objectness and our subjectness? When we start to think that our brain as an integral expression of our body, namely as that bodily strcture which one legitimates us as "ourselves" then arrives the strange anthropological figure of the "cerebral subject". When the human body is reduced to the brain, then the subject is reduced to the cerebral subject. The proposed paper describes the intellectual history of the cerebral subject and maps its increasing presence in contemporary culture. [ABSTRACT FROM AUTHOR]

The particular aim of this paper is to put forward an alternative translation of the Kantian concept "Einbildungskraft" into Bulgarian. The general intention is to challenge the widespread synonymic use of traditional philosophical concepts of power and faculty. Parallels with the variety of English translations of the terms Vermögen (faculty/capacity/ability/power) and Kraft (power/force/faculty) are given as an example of this practice which blurs the lines of metaphysical dynamic concepts as potentiality, actuality, necessity, causality, etc. The paper outlines the possible approaches toward a critical metaphysics of faculties based on the Kantian threefold synthetic discrimination between Fähigkeit (capacity/ability), Vermögen (faculty), and Kraft (power/force). [ABSTRACT FROM AUTHOR]

The present paper explores in details Emmanuel Levinas's concepts of ethical transcendence and the absolute Otherness of the Other. This original Other-ness in the non-symmetrical relationship of the face-to-face encounter with the Other is found in the ancient myths of the Great Goddess described as an Outlander woman. Her face of the absolute Otherness is regarded as the primal and drainless source of the ethics from which springs the infinity of the cultural horizons. [ABSTRACT FROM AUTHOR]

The paper intends to provide a comparative analysis of Epictetus' "Handbook" (Enchiridion) and Shankara's "Crest Jewel of Discrimination". The human faculty of discrimination is the tertium comparationis of the Greek Stoic's philosophical method and the Advaita Vedanta's spiritual practice (Viveka). In contrast to the ethical pathos and the eudemonism of the "Handbook", Shankara's teaching of ascetic liberation is centered not on distinguishing mine/not-mine or up-to-us/not-up-to-us, but rather on a deeper metaphysic discrimination between Atman/non-Atman on the way towards the undistinguishable unity of Atman and Brahman. [ABSTRACT FROM AUTHOR]