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The paper clarifies some prominent aspects of Rudolf Eucken's Philosophy of Life that, despite its vast influence in the late nineteenth and the early twentieth centuries, is nowadays mostly forgotten. More specifically, I will reconstruct Eucken's philosophical diagnosis of the spiritual crisis affecting European and Western civilization in relation to the concepts of culture, history, and worldview. First, I will offer an analysis of the spiritual crisis in its two core aspects: as a crisis of culture and as a crisis of the historical present stemming from the unprecedented polarization of vying worldviews. Second, I will identify the defining traits of Eucken's original and systematic concept of Weltanschauung through a detailed comparison with Ernst Haeckel's naturalistic worldview, an early version of scientific reductionism. Third, I will show how the problem of clashing worldviews both configures and responds to the present crisis and how such a problem hinges on a latent process of falsification of life. In doing so, I will shed light on Eucken's belonging to Lebensphilosophie by elucidating the relation between philosophy and life as well as the task of philosophy vis-à-vis the present crisis. [ABSTRACT FROM AUTHOR]

Jonas Cohn (1869-1947) founded his philosophical aesthetics as a critical theory of value on the basis of the Southwest German school of Neo-Kantianism. For Cohn, aesthetic values are „purely intensive” values. As such values, they are self-sufficient values immanent to a work of art. A work of art also forms a unity of expression and design. The supra-individual value of a work of art is measured by this unity. This unity cannot be determined discursively, but is revealed individually in direct, reflection-free experience. Nevertheless, aesthetic values claim supra-individual validity. The history of art documents the ongoing debate about a general, value-based recognition of works of art. Cohn’s justification of aesthetics, which combines Kantian, neo-Kantian and life-philosophical motives, is an important contribution to a systematic justification of aesthetics despite some shortcomings. However, Cohn’s aesthetics have not yet received the attention they deserve.

Normality as a Fundamental Phenomenon of Life. An Attempt at a Phenomenological Approach - - - In the present article, we attempt to show that Husserl’s notion of life should be characterized by an inherent normativity at every level. In this regard, we can also differentiate between normality—as a more encompassing concept—and normativity—as a specific concept—, but the focus of our study is on normativity, which is a narrower notion. We attempt to distinguish and analyze the main types of normativity in Husserl’s texts. In the discussions regarding the most important levels of normativity, we essentially rely on Anthony Steinbock’s considerations, according to whom one can separate four fundamental types of normativity: accordance, optimality, typical normativity, and home or home-world (Heimwelt). The subsequent crucial point of our investigations is to show that the main levels of normativity have a different order in rational, self-aware beings, on the one hand, and in non-rational beings without self-consciousness, on the other. Finally, we try to demonstrate that there exists a principal connection between affectivity and normativity, and that affectivity has a decisive role in the constitution of different forms of normativity.

In this essay, I examine the intersection between the concepts of freedom, the self, God, and creativity in the works of one of the most prominent twentieth-century Jewish thinkers, Rabbi Abraham Isaac HaCohen Kook (1865–1935), exploring his use of these concepts through the lens of the Lebensphilosophie of the French philosopher Henri Bergson (1859–1941). I first draw a historical and thematic parallel between Bergson's and Kook's philosophies that to date has not been considered extensively. I then argue that five different interpretative puzzles related to the topic of freedom in Kook's teachings can be explained against the background of Bergson's thought. This Bergsonian interpretation enables the reader to appreciate in what way different aspects of Kook's thought—the metaphysical, ethical, epistemological, and theological—are interconnected and can be understood as an organic whole. I thereby show that the Bergsonian philosophical and systematic models are an important, and yet unexplored, interpretative tool for the study of Kook's theological and philosophical thought. [ABSTRACT FROM AUTHOR]

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Copyright of Phainomena is the property of Phenomenological Society of Ljubljana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Khmer ethnic is one of 54 ethnic groups in Vietnam, they live mainly in the Mekong Delta, most concentrated in Tra Vinh and Sóc Trang provinces. The Southern Khmer in Tra Vinh province has a life of folk belief that is vibrant and diverse. The diversity and richness in folk belief life have created a philosophy of life that is very different from other ethnic groups in Tra Vinh province. The purpose of this study is to find out the characteristics of folk beliefs, the basic content of the philosophy of life in folk beliefs and the influences of the philosophy of life on the life of the Southern Khmer in Tra Vinh province. Using qualitative and quantitative research methods, and semi-structured interviews with 15 people from 20 to 70 years old, this study shows that the diversity in the philosophy of life of the Southern Khmer originates from ethnic factors, natural conditions, socio-economic conditions and the impacts of changes in current sóciety. With the obtained results, this study contributes to clarifying the values of the philosophy of life in the folk beliefs of the Khmer people, thereby having impacts to promote good values, fostering the positive aspects of the philosophy of life in the folk beliefs of the Southern Khmer people in Tra Vinh province. [ABSTRACT FROM AUTHOR]

This article delves into Tran Nhan Tong's philosophical perspectives, particularly focusing on ontological viewpoints; concerning human morality and the cultivation of wisdom and ethical conduct; regarding human life and death, notably highlighting the concept of a "quiet mind”, which signifies the integrated inheritance characteristic, practicality, and profound humanistic spirit embodied in the positive engaged meditation of Dai Viet during the 13th - 14th centuries. [ABSTRACT FROM AUTHOR]

The aim of the study reported in this paper is to examine Xitsonga proverbs, which are coined from wild animals, to demonstrate how they depict different lessons of life, behaviour and philosophy of life in aspects such as working together, promoting good behaviour, reprimanding bad behaviour and adjudication of cases. This study employed the qualitative approach, focusing on people’s perceptions and insights. This method displays how people think and view things and how they are depicted from animal proverbs. The selected proverbs were critically analysed using the Conceptual Theory of Metaphor, in which it is argued that the generalisations governing poetic, metaphorical expressions are not in language but in thoughts. The theory used cross-domain mapping, with the central issues being the source and target domain. According to this theory, one mental domain is conceptualised in terms of the other. That is, the target domain can be understood better in terms of the source domain. Animal proverbs are included in both primary and secondary school curricula, which is why proverbs are treated as useful and linked to different aspects of life and behaviour of certain cultures. In conclusion and findings of this study it has been found that the proverbs coined from animals, their meanings are related even though proverbs are not exactly the same, even though they do not fall into one theme like working together, lessons of life, even the way they depict the philosophy of life they are closely related. The analysed proverbs in this study are selected with the view and motive of teaching learners, educators, and everyone in the Vatsonga culture. Under the selected working together theme, it has been found that proverbs greatly influence learners and educators to work together in schools, even when they are home with everyone around them. [ABSTRACT FROM AUTHOR]

As an introduction to the six essays written in honor of Joseph Agassi's last book, I explain the book structure and Agassi's purpose in writing it. To the contrary of what I had in mind when I invited Agassi to pen this manuscript—his Cynic- and Zen-like educational practices, on which I have elaborated elsewhere and which required further clarification—Agassi chose to write on the intersection of the philosophy of life with academic philosophy. Following Socrates, he called for an active collaboration of both. By explaining why "philosophy is nothing ... if it is not the advocacy of reason," Agassi summed up his entire philosophy in what turned out to be his clearest and most insightful work, his testament. [ABSTRACT FROM AUTHOR]

In his last book, Agassi reiterates Critical Rationalism as a full-fledged philosophy of life. He criticizes Paternalism and Relativism as degenerative, and even pathological, attempts to grant life a meaning, and suggests, in their place, that fallibilism is the minimal condition for a meaningful life. [ABSTRACT FROM AUTHOR]

History, under the influence of Hegel's thoughts in the 19th century, took a high place. In the following, some historians with a positivist way of thinking proposed the idea of scientific historiography. Based on that, history becomes a definite science and, like natural sciences, it is separated from the researcher's mentalities. The problem starts from here that German historicism, believing in the normative force of history, emphasized the importance that the historian should provide a direction for society and culture by discovering the pure facts and revealing their historical meaning.Based on this idea of history, the social and cultural function of philosophy was challenged. In this chaotic situation that made philosophy face the crisis of identity, Nietzsche's and Dilthey's projects, i.e. the broad and diverse movement of "philosophy of life," became the driving force of the renewal of philosophy in the 19th century.Nietzsche and Dilthey agreed on the issue that comprehensive historiography in its understanding of human beings has created the problem of relativism, which causes "dissolution" and "pessimism" and cannot predict the future of human culture. Therefore, they called for a new philosophy that should reveal the purpose of human culture and support its progress towards reaching its goal. Although they chose a similar path to confirm the cultural authority of philosophy against the results of historical criticism, they arrived at a completely different solution.Nietzsche calls the antidotes against historicism "supra-historical", which includes the art of forgetting history and living in an enclosed and determined horizon; It means having the talent to know when to sense history and when to leave it aside.In his opinion, both of these methods are equally necessary for the health of a person, the health of a nation and culture. Dilthey, unlike Nietzsche, considers history to be an antidote and a cure for the failures of the philosophy of life: If history creates a wound, it must also heal it. [ABSTRACT FROM AUTHOR]

This article presents the main results of the rethinking of Hegel’s philosophy and Hegelianism, which Wilhelm Dilthey carried out in The History of Hegel’s Youth. This study is based on the author’s translation from the German of Wilhelm Dilthey’s work Die Jugendgeschichte Hegels. Hegel’s philosophy became one of the foundations of the picture of the natural world, the world of man, culture, and history, which even now functions as a paradigm of world philosophy and has a significant influence on modern intellectual culture and our image of the world. The article includes an analysis of the methodology developed by Wilhelm Dilthey for understanding Hegel’s philosophy, the central element of which is a personal approach. It reveals the intellectual background of Wilhelm Dilthey’s rethinking of Hegel’s philosophy and analyses the influence of Dilthey’s interpretation of Hegel’s philosophy on the transformation of the picture of the world of European culture, which is related to Hegel’s philosophy. The author proves that the cosmological model of Hegel’s philosophy is based on the personal experiences of the philosopher in his youth, which allows us to interpret Hegel’s philosophy as mystical, irrational, and pantheistic.

This article presents the main results of the rethinking of Hegel's philosophy and Hegelianism, which Wilhelm Dilthey carried out in The History of Hegel's Youth. This study is based on the author's translation from the German of Wilhelm Dilthey's work Die Jugendgeschichte Hegels. Hegel's philosophy became one of the foundations of the picture of the natural world, the world of man, culture, and history, which even now functions as a paradigm of world philosophy and has a significant influence on modern intellectual culture and our image of the world. The article includes an analysis of the methodology developed by Wilhelm Dilthey for understanding Hegel's philosophy, the central element of which is a personal approach. It reveals the intellectual background of Wilhelm Dilthey's rethinking of Hegel's philosophy and analyses the influence of Dilthey's interpretation of Hegel's philosophy on the transformation of the picture of the world of European culture, which is related to Hegel's philosophy. The author proves that the cosmological model of Hegel's philosophy is based on the personal experiences of the philosopher in his youth, which allows us to interpret Hegel's philosophy as mystical, irrational, and pantheistic. [ABSTRACT FROM AUTHOR]

Copyright of Endoxa is the property of Editorial UNED and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Many historical studies tend to underline two central Kantian themes frequently emerging in Georges Canguilhem's works: (1) a conception of activity, primarily stemming from the Critique of Pure Reason, as a mental and abstract synthesis of judgment; and (2) a notion of organism, inspired by the Critique of Judgment, as an integral totality of parts. Canguilhem was particularly faithful to the first theme from the 1920s to the first half of the 1930s, whereas the second theme became important in the early 1940s. With this article, I will attempt to show that a third important theme of technique arose in the second half of the 30s also in the wake of Kant's philosophy, especially Sect. 43 of the Critique of Judgment. This section, which states that technical ability is distinguished from a theoretical faculty, led Canguilhem to a more concrete and practical conception of activity. I will then suggest that it was by considering technique that the concept of normativity, which characterizes Georges Canguilhem's philosophy of life, also took shape. [ABSTRACT FROM AUTHOR]

The modern and postmodern challenges regarding the meaning of life have been recognized as the root of many mental harms in contemporary human beings. Love as one of the most fundamental religious-humane concepts can significantly contribute to the resolution of such challenges. Speaking of the research question, the present study, using the descriptive-analytical method, attempts to figure out how the meaning of life based on love can be re-defined in accordance with the views of Allameh Ja'fari (as one of the recent religious thinkers). According to the research findings, the meaning of lover's life is commensurate with the beloved’s value; the more sublime the beloved is, the more sublime the lover's life will be. Virtual love and real love have different effects on the meaning of life. When it comes to the meaning of life, there is a bilateral relationship between love and "belief in God". As for the connection between love and "purpose", virtual love can not only serve as a tool for reaching the "true love", but can be recognized as the representative of its dignity and its manifestations. In addition to these components, there is a close-knit relationship between the “human existential and perfection levels" and the type and level of love. As for the relationship between love and "art", people's perceptions of the meaning of life can generate different arts. Combined with real love, any artwork can serve as a source of excellence and perfection in society.

The perennial philosophy is an overarching principle in art, music, literature, religion and the sciences that can serve to illustrate and even embody some of the most central themes of human existence, that are so simple yet so universal, that they can be hardly expressed in conversational terms. Approach/objective: To give a conceptual outline of what constitutes the perennial philosophy and why we are usually kept away from it by exploring basic notions of ego, consciousness, love and the structure of disease. Material: In-depth exploration of the perennial philosophy as a pattern in Hippocratic medical writings, artistic and rhetorical literature, spiritual and religious texts as well as in philosophy and science; with examples and quotations from leading figures from a variety of political backgrounds, religious traditions and creative culture. Discussion: Evaluation of the perennial philosophy within the specific context of psychology and its relevance for the healing process in medicine in three dimensions: 1) Love for oneself and others as an intimate and immediate way to encounter divinity, reality and (self-) consciousness; 2) the courage to be as the willingness to step forward and claim one's own happiness and joy in life and 3) sexuality as an integral part of human nature and the base to a sustainable and respectful dealing with environmental nature as a whole. [ABSTRACT FROM AUTHOR]

In this article, I delve into Otets Paisiy magazine (1928-1943), an organisation of the right-wing patriotic All-Bulgarian union ‘Otets Paisiy’. I aim to reveal how the image of the Hilendar monk was formed as a symbol at a time of crisis of nationalism. The main question is why it was Paisius of Hilendar who was chosen as the symbol of Bulgarian revisionism after the Treaty of Neuilly. The subject of the analysis are texts by Spiridon Kazandzhiev and Boris Yotsov as they express different visions of historical perspective, rethinking the history-life relationship, and ultimately getting over major principles of the ‘philosophy of life’, still modern between the two world wars. Finally, I trace the institutionalisation of the celebration of Paisius in Bulgarian culture in the context of the symbol crisis in the 1930s. [ABSTRACT FROM AUTHOR]

The article of Atanas Iliev (1893–1985), published in 1934, discusses the change in the philosophical paradigm, notes the presence of the philosophy of life and comments on the figure of the philosopher of the new age. [ABSTRACT FROM AUTHOR]

This article reexamines Rabbi Abraham Isaac HaCohen Kook's (1865–1935) approach to Zionism, by proposing a reading of Kook's Zionism through the lens of the Lebensphilosophie (The Philosophy of Life) of the French philosopher Henri Bergson (1859–1941). I show that we can clarify Kook's view of freedom, the self and creativity and its essential connection to Zionism, therefore, proposing a new understanding of the meaning that Jewish nationalism assumes in Kook's thought, thanks to the application of the model of freedom and creativity developed by Bergson to Kook's writings. Especially for Kook, I show that Jewish nationalism is seen as a means for the Jewish People to return to their true self and through this connection attain true freedom. Only when a nation realizes its freedom by a return to its own original self, it can be creative. This is how I explain the connection that Kook draws between a return to the Land of Israel and the ability of Israel as a people to finally be able to be creative. Finally, I argue that this understanding of nationalism adds a new layer to the essential place that the territory assumes in Kook's thought. A State of Israel outside its original land can attain the goal of autonomous self-governance but lacks the ability to inspire the reconnection of the nation to its own original self. The Jewish People as a collective cannot connect to their authentic self away from the Land of Israel, consequently, the Land of Israel is the only place in which they can be truly free. [ABSTRACT FROM AUTHOR]

This article proposes that Jonas's understanding of gnosticism differs substantially from the account typically associated with him. That standard account takes the basic tenets of existentialism as the foundation to its discussion of alienated individuality, whereas Jonas's system uses neo-Kantian epistemology to construct both alienation and individuality out of a unified field of human interaction. Within his framework, gnosticism is a single historical-philosophical episode of inauthenticity, highly influential yet isolated in time, unlike the ubiquitous understanding of it. This article reviews Jonas's system, elements of its early and later acceptance, along with selected issues raised by critics, from Heidegger and Scholem to Colpe, Yamauchi, Williams, and King. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Duzce University Institute of Social Sciences / Düzce Üniversitesi Sosyal Bilimler Dergisi is the property of Duzce University Journal of Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In 2021, more than one million Muslims lived in the Netherlands, corresponding to approximately 5% of the total population. From the start of the first Islamic schools in the Netherlands in 1988, Islamic schools employed mostly non-Muslim teachers. How the identity of an Islamic school should be put into practice in the plural Dutch context is a regularly recurring topic of discussion. Many researchers and board members assume that the ideal identity of the Islamic school cannot be formed with non-Muslim teachers. They suppose that the ideal identity can only be shaped with Muslim staff. This article describes, on the basis of qualitative research among three non-Muslim teachers, how they can contribute to the development of the ideal identity of Islamic primary schools. This research shows that the contribution that non-Muslim teachers make to the ideal identity of the Islamic school can be very important. The presence of the non-Muslim teacher gives the pupils the opportunity to learn about religious diversity. The school becomes a training ground for dialogue and respectful interaction with each other. The results of this research are not only relevant for Islamic schools, but also, schools of other denominations can revise their view of the ideal identity and staff with a different worldview than the board of the school. [ABSTRACT FROM AUTHOR]

Copyright of Logos: A Journal, of Religion, Philosophy Comparative Cultural Studies & Art (08687692) is the property of Logos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Zbornik radova Fakulteta islamskih nauka u Sarajevu is the property of Zbornik radova Fakulteta islamskih nauka u Sarajevu and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article focuses on the phenomenon of daily reality as an element of public life. The author analyses the principles this notion is based on. Daily reality is a mode that states the authenticity of a man’s being. The premises which have led to the necessity of the notion’s study are defined, the latter being a fundamental rethinking of rationality’s role as a method to figure out where a man’s place in the world is. The author analyses methodology of the problem within the philosophical discourse, and gives a socio-cultural justification of daily reality structures and levels. To formulate the social and philosophical nature of daily reality clearly actual historical and public life context is considered. Potentially this approach helps investigate the practical side of being, which earlier has been considered by philosophers unessential from the standpoint of motives of a man’s life. The author argues that the rationalization of all the spheres of life is not the only way to regulate social being. Processes which go beyond rationality play a very significant role in human activity organization. Daily reality is not a form of passive, irresponsible living, it is viewed as the human mode of authentic being and one of the phases of active, creative, responsible existence constructing.

Helmuth Plessner, beside Max Scheler and Arnold Gehlen, is known as one of the great founders of new philosophical anthropology movement. From among new anthropological theories, however, perhaps none has recently come to the center of attention and begun to flourish more than Plessner’s, not only in the field of philosophical anthropology, but also in science and technology. The ground for such a so-called “Plessner Renaissance” shall be immediately known in this article, once the special place Plessner’s theory occupies in both the prominent contemporary explanatory paradigms, in general, and philosophical-anthropological theories, in particular, is specified. In doing so, Plessner’s philosophical contribution is determined as: A non-reductive naturalistic explanatory paradigm as a middle ground between new Darwinism, social-cultural-historical constructivism, and naive transcendentalism. A phenomenological-hermeneutical account of the biological life, in general. A biological-based transformational philosophical anthropology, in particular. The focus of the present article is on Plessner’s contribution to the philosophy of biology as well as philosophical anthropology.

In this text, I will explore the idea that dance practice can be a research method in philosophy. I propose that not only it is possible to do philosophy in movement, but also that this kinetic approach to thought has the potential to question and transform patriarchal and colonial biases and paradigms that have been predominant throughout the history of philosophy. Dance enables us to experience our bodies through, in, and by movement, instead of merely talking and referring to the body as an object (as any other object) and conceptualizing its general properties. My thesis is that a thinking body is a body in motion, so if we want to practice philosophy as a way to reject dualism and arbitrary privilege, if we want to philosophize from our own plural and situated lives, dance is a very interesting way to do this. I will analyze Gilbert Simondon's concept of the living, making a sort of diffraction from the experience of participating in a dance workshop directed by philosopher and choreographer Marie Bardet, to show that when the temporality and topology of the living are clarified in experience, it is possible to verify the powers of thought of multiple bodies, so that an abstract body is no longer in question, but a lived, feminized body, marked by singular histories. [ABSTRACT FROM AUTHOR]

Copyright of Interdisciplinary Studies of Literature is the property of Interdisciplinary Studies of Literature Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article analyzes the conceptions of anticipation and invention in the philosophies of Henri Bergson and Gilbert Simondon. In doing so, I analyze the questions how futures are anticipated and what role technologies play in the anticipation and invention of the future. Technologies are increasingly used to predict, prescribe and control behavior. These technologies are based upon the ontological belief that reality is computable and predictable. With Bergson and Simondon, I aim to show that this ontology does not take the temporal structure and the anticipatory faculty of living beings into account. Anticipation is an essential activity of a living being in its milieu. In order to survive, living beings structure their milieu to make their future actions reliable. Images are central to this process. They are constantly evoked by and with practices. They are transformed and used to anticipate and imagine the future. Yet, these images are affectively charged and can be an expression of what Bergson calls “myth-making function” (fonction fabulatrice). While Bergson describes this function as a positive force, one can ask whether this force turns against itself in face of our contemporary climate crisis, digital technologies and the crisis of open democracies. An alternative is to understand and to construct technical objects as essentially open in analogy to the living being. This implies a conception of the human not as a fixed conception, but as an “open adventure” (Simondon 2016: 121)that constantly re-invents itself in relation with nature and technology.

This article discusses the little-studied issue of the dramatic content of philosophical issues in Fyodor M. Dostoevsky's works. The polyphonic quality, the dialogism combined with the markers of the genre of tragedy, has served as the basis for numerous theatrical incarnations of Dostoevsky's novels and stories. We note the markers of a carnivalesque worldview, the combination of the grotesque with subtle psychology in stage productions of the author's work. The complex of existential issues correlates with social significant ones, and the choice of characters is made at different levels of life. We discuss the most notable productions during the late twentieth and early twenty-first century: Georgy Tovstonogov's The Idiot, Yuri Zavadsky's St. Petersburg Dreams, Valery Fokin's I Shall Go, I Shall Go, and Konstantin Bogomolov's The Karamazovs. [ABSTRACT FROM AUTHOR]

The archeologically unearthed objects of sericulture and the silkworms have abundant artistic images, either in two-dimensional linear forms, such as the silkworm pattern on the ivory carving cup unearthed in Hemudu [ 河姆渡 ], the silkworm shape, cocoon shape and silk shape symbols in the Neolithic pottery inscriptions in Shuangdun [ 双墩 ] Village, Bengbu [ 蚌埠 ] City, Anhui Province, or three-dimensional images such as ivory silkworm" jade silkworm, copper silkworm and golden silkworm? which can be collectively referred to as " the simulated forms of silkworm" . The existing explanations of various simulated forms and functions of " silkworm" in academic circles can be summarized and classified into three types: I ) the " silkworm" is regarded as a totem II ) the " silkworm" is used as a medium for the communication between human and gods, and III ) the " golden silkworm" is deemed as a symbol of wealth. There are more or less problems in these understandings. The research shows that some of simulated forms or the artistic image expressions of silkworm function at the material level as decorative symbols, or ornaments worn by people, while others function as something that can be hardly explained now like wizard magic tools. But they share the same spiritual functions, that is, all use the image of " silkworm" to contain a unique intention, which is inwardly connected with the expression of ancient Chinese outlook on life. First of all? the life of silkworm only lasts 40 - 60 days. It is easy to observe the change process of silkworm from egg and larva to pupa and moth. Human life is similar to but longer than that of silkworm. The female silkworm moth [ 阴 ] lays eggs after mating with a male silkworm moth [ 阳 ], and the eggs hatch larvae which start a new life, forming an endless cycle and endless life, which is completely consistent with the outlook on life in Confucianism and Taoism. Secondly, compared with the larva, the silkworm moth, after experiencing the hardships of " cocooning and self-binding", has wings to surpass the original moving trajectory of crawling on the two-dimensional plane, which is also quite similar to the Taoist thought of becoming an immortal. Silkworms become pupae and moths for rebirth after spinning, cocooning and self-wrapping, which is exactly the same as wrapping corpse with silk fabrics in the hope that people can be reborn after death. Thirdly, the silkworm produces silk as long as hundreds of meters or even kilometers, which can symbolize people’ s expectation of longevity. Fourthly, silk can be made into exquisite silk fabrics, which can be made into clothes and sacrificial articles as well. Therefore, we believe that the artistic image of silkworm reflects the life outlook and philosophical view of the Chinese ancients, that is, the concepts pursued by the Chinese ancients, such as resurrection from the dead, endless succession, emergence into immortality and infinite happiness, which echo the philosophy expressed in the traditional Chinese Confucianism and Taoism. [ABSTRACT FROM AUTHOR]

Copyright of Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (CUIFD) is the property of Cukurova Universitesi Ilahiyat Fakültesi Dergisi (CUIFD) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The sluggish development of romantic philosophy research suggests looking back at new sources that have been ignored so far. Priest Ignacy Dembinsky (1800–1869) is a forgotten romantic theorist. He is not only Wilhelm Schlegel’s translator, but also his promoter, commentator, who formulated authentic insights of romantic philosophy. The article focuses on the circumstances of Schlegel’s two-dimensional publication of “Philosophy of Life” (1840), which remained on the subscriber list, raises the hypothesis that the subscription of the work was a large-scale quasi-political patriotic campaign. The direction represented by Dembinsky is attributable to legal catholic romanticism. The latter sought to establish a positive alternative to Enlightenment’s scientism, naturalism, sensualism, one-sided rationalism, based on ideas of compatibility between science and philosophy, philosophy and Revelation. A person should realize freedom in a moral life and strive for the fullness of life – these ideas had refreshing sociopolitical implications in a depressing tsarist reality. Dembinsky polemicized with his local competitor, Florian Bochvic, a representative of a similar direction. The latter episode raises the question of the compatibility of his catholic theological doctrine and his maxims of a romantic philosopher: it is left open. It is hypothesized that the works translated, commented and creatively supplemented by Dembinsky could function as a bridge between the old Polish-speaking philosophy of Lithuania and the beginnings of the current Lithuanian theorization.

This article analyzes the conceptions of anticipation and invention in the philosophies of Henri Bergson and Gilbert Simondon. In doing so, I analyze the questions how futures are anticipated and what role technologies play in the anticipation and invention of the future. Technologies are increasingly used to predict, prescribe and control behavior. These technologies are based upon the ontological belief that reality is computable and predictable. With Bergson and Simondon, I aim to show that this ontology does not take the temporal structure and the anticipatory faculty of living beings into account. Anticipation is an essential activity of a living being in its milieu. In order to survive, living beings structure their milieu to make their future actions reliable. Images are central to this process. They are constantly evoked by and with practices. They are transformed and used to anticipate and imagine the future. Yet, these images are affectively charged and can be an expression of what Bergson calls "myth-making function" (fonction fabulatrice). While Bergson describes this function as a positive force, one can ask whether this force turns against itself in face of our contemporary climate crisis, digital technologies and the crisis of open democracies. An alternative is to understand and to construct technical objects as essentially open in analogy to the living being. This implies a conception of the human not as a fixed conception, but as an "open adventure" (Simondon 2016, 121) that constantly re-invents itself in relation with nature and technology. [ABSTRACT FROM AUTHOR]

Historical experience and scientific researches witness that both an individual’s life success and a country’s prosperity and the living standard of population depend not on the quality of education itself, but on its effectiveness. The effectiveness of education, in turn, is determined by a social productivity of science, which can be presented elementarily by such a simple indicator as a number of Nobel laureates. The USA holds the leading place among countries in this area. Thus, the United States is the country that can maximally ensure human development, and most importantly – a realization of human natural gifts and an acquisition of appropriate material welfare. This is evidenced not only by the high level of science development, but also by the phenomenon of a success of a number of immigrant communities compared with the US European population. The most successful ethnic groups in the United States are Jews, Indians, Chinese, Nigerians, Cubans, Iranians and Lebanese. Particularly impressive is the success of the Nigerians and Cubans against a background of comparatively small achievements of the African and Latin Americans. It has been found that all most successful ethnic groups in the USA have three mental traits: a superiority complex, an insecurity, and impulse control. The superiority complex lies in deep inner confidence in an uniqueness of your community compared to others. This confidence can be based on religion, majestic history and culture, origin, and so on. Insecurity means anxiety uncertainty in its significance in society, concern about a lack of results of its activities. Key sources of insecurity are scorn by other communities, fear and parents’ pressure. A scorn by the people of a strange country and its own indignation in this regard may be the most powerful incentive for growth. The second source of the insecurity is fear of being unable to survive in a strange country, which can lead to despair, paralysis of will, capitulation, even shame. But it can also cause a completely different reaction – an urge to rise, earn money, reach power, either to become successful here, or to have same means to escape. The third and most common source of the sense of threat in successful immigrant communities is the pressure from parents to children to be succeed. Parents bring up children's to conviction that success, foremost in learning, is a responsibility of family honor, as well as protection from an uncertain and hostile world. Impulse control means an ability to withstand various temptations, especially the temptation to relinquish difficulty and challenge a difficult task rather than to perform it. No human society can exist without control of impulses. However, it must be remembered that individual control of impulses is just a futile austerity. Success is only possible as a result of combining all three principles – a conviction of superiority, a sense of threat, and an impulse control. Philosophy of a successful life is an extremely effective means of achieving a high social status, if it is important for you. However, it should be used only to succeed. After this it is necessary to get rid of success philosophy, because in the future it can cause a pathological drive to extremes. The experience of bringing up children in the successful communities of America will undoubtedly be useful in the current reforming of Ukrainian education.