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In this article we analyze the statute of the compassion in the philosophy of Schopenhauer, and of that way such experience occurs in the practical action human being discharging in action jousts and charitables, by means of the understanding of the Metaphysical unit that involving all the human beings, stops beyond the proper phenomenics limitations of the beginning of individuation. We will still see implications of such perspective in the relation of the human being with the surrounding world, specifically in the treatment to the animals.

Este artigo é fruto de uma longa discussão que estabeleci com diversos interlocutores a respeito do desenvolvimento da doutrina das ideias schopenhauerianas. Tal discussão iniciou-se por conta de uma reflexão sobre a filosofia de Mainländer que articulei, via e-mail, no ano de 2006, com o professor Giuseppe Invernizzi; e que, posteriormente, proseguiu autonomamente entre eu e o professor Sossio Giametta, sempre por e-mail. Agradeço, portanto, a ambos por suas contribuições e por suas frutuosas objeções, assim como por suas preciosíssimas observações. Dedico a ambos os professores o resultado de nossa rica e frutuosa troca de opiniões. Agradeço também ao professor Matthias Koβler e a seus doutorandos, Daniel Schubbe e Jens-Peter Lemanski, por terem discutido comigo as teses sustentadas no presente artigo e expostas sob o título de Schopenhauers Ideenlehre durante o Doktorandkolloquium, ocorrido em 16 de fevereiro de 2009, junto à Forschungsstelle da Universidade de Mainz. Enfim, agradeço ao Dr. Alessandro Novembre, com o qual examinei o presente estudo em sua fase de elaboração, por suas sugestões e ponderadíssimas reflexões.

The article that follows aims to analyze the notion of freedom of the will of Schopenhauer (understood as liberum arbitrium indifferentiae ), which definition, as I contend, implies the Augustinian distinction between posse and velle , such as the Kantian sense of intelligible character. I believe that full freedom, or the complete denial of the will, in accordance with the prospect of Schopenhauer, is based on the Augustinian notion of libertas , which is achieved only through grace , and also its erroneous interpretation of the Augustinian concept of liberum arbitrium . The main objective of this paper consists in presenting Augustine as a fundamental precursor to the theory of Schopenhauer.

Der Vergleich zwischen der Verneinung des Willens und dem Siedepunkt des Wassers wurde von Schopenhauer vorgeschlagen, um den Ubergang des Mitleids zur Askesis zu erklaren. Denn dieser Ubergang geschieht nur, wenn man einen bestimmten Punkt erreicht, der die vollige Aufhebung des principium individuationis offenbart, und es ermoglicht, dass die Verneinung des Willens als ein eigenstandiges Phanomen des Satzes vom Grunde erscheint. Unser Ziel ist zu beweisen, wie dieser Vergleich zum Verstandnis dieses Themas beitragt, und welche Grenzen wir ihm beimessen konnen.

This paper will be divided in Three topics: “I. The antinomic conflicts of reason with itself”, “II. Reconstruction of the arguments of the Third Antinomy and of the critical solution” and “III. Transcendental Freedom and Practical Freedom”. The first will argue of what consists the antinomic problem. The second is about the third antinomic problem and the critical solution given by Kant. Last but not least, the third will present a discussion between Kant and Schopenhauer, underlining the reason why Schopenhauer’s solution to the Third Antinomy should be refused, and Kant’s solution should not.

Edição Completa (n. 15).

Drawing on Hegelrsquo;s claim that lsquo;it belongs to the weakness of our time not to be able to bear the greatness, the immensity of the claims made by the human spirit, to feel crushed before them, and to flee from them faint-heartedrsquo;, this essay explores the possibility of a renewed encounter with Hegelrsquo;s thought. Arguing that it is not the acceptance or rejection of the lessons of Hegelrsquo;s thought that is important, but rather that ever since Hegel, philosophers are challenged to experience philosophy as such as the happening of the spirit of the age. It further asks the question how is it that the spirit of the age might emerge in an otherwise spiritless age? From this perspective the question for us is whether philosophizing today has the power to generate a level of intensity, not so much for the spirit of our own age to emerge clearly and distinctively, but for the spirit of the age to emerge at all. Perhaps, instead, the real issue for those of us who come after Hegel is whether we are strong enough to intensify and withstand the intensity that Hegelrsquo;s thinking has already released. From this perspective to encounter the spirit of the age can be neither to look for it in the developments of the twenty-first century world nor to produce a radically new philosophy. The essay suggests that the fate of those of us who follow the arriving of Hegel, the revolutionary thinker, is to face the challenge of dwelling in his arriving.

Our aim in this paper is to give reasons for thinking that Badioursquo;s philosophy is not prepared to follow through all the consequences of the historical retreat of the political event. We want to suggest that it is important to come to terms with the implications of this retreat as no less a revolutionary aspect of the revolution. Whereas fidelity to the event demands that we not be selective in following the consequences of an event, fidelity to the eventrsquo;s retreat points to a more direct relation of philosophy to the event than Badiou allows. In the first section of our paper we outline the philosophical orientation that informs our encounter with Badioursquo;s thought. In the second we examine the relationship between philosophy and the political event in order to set the context for the elaboration of our claim in the third section that fidelity to the event calls for attention not only to the demands of its emergence but also to those associated with the eventrsquo;s retreat. In the final section we indicate how the retreat of the political event might give rise to the philosophical subject and to the requirements of a philosophy of the event.

The aim of our paper is to offer a reading of the systemic significance of Hegel’s inclusion of the concept of the sign in the ‘Psychology’ of his Philosophy of Mind. We hope to explain why it is that the Hegelian system positions a specific form of sign, the meaningless utterance, at the point of Mind’s transition from ‘mechanical memory’ to ‘Thinking’. Rather than analyse the subtle advancements in the unfolding of the self-determining activity of ‘Theoretical Mind’, our strategy will be to focus attention on what we take to be some central aspects of the philosophical system’s wider developmental logic and of the general treatment of language in speculative philosophy. We do this by arguing that, according to Hegel’s Logic, language provides the element in which persons are drawn together out of their independent subjectivity into a unity that gives expression to their universal nature as in process and, ultimately, as a project to be realized. This argument is supplemented by a reading of the general nature of the movement of Spirit within Hegel’s system that draws attention to the significance of what we call ‘the absolute potentiality’ of Spirit. We argue that the transition from Mechanical Memory to ‘Thinking’ relies upon the activity of producing the meaningless utterance because this product of Mind reveals its universal nature to be its essential unity with its object. This transition allows us to show how Mind must be understood to return to itself out of its self-loss in Mechanical Memory. Finally we argue that the production of the meaningless utterance fulfils the requirement of reformulating the elementary idea of Spirit through an incorporation of the naturalness of the natural.

En mi opinión, uno de los grandes problemas de la academia colombiana consiste en que hay una profunda ignorancia acerca de lo que están haciendo nuestros colegas en otras universidades. Desconocemos su trabajo y, en el peor de los casos, no lo tomamos como punto de referencia porque, a priori, no lo consideramos bueno. En no pocas ocasiones, la bibliografía que acompaña los syllabus de los cursos que dictamos no contiene artículos o libros de filósofos colombianos que, sin importar su calidad, deberíamos incluir. No sólo deberíamos incluirlos para saber qué están produciendo nuestros colegas, sino también porque criticarlos, mostrar sus puntos débiles y fuertes, es lo que debe hacer la academia y lo que genera un conocimiento vigoroso y robusto...

1. La experiencia de lo cotidiano [se] nos brinda siempre con anomalías, incongruencias, contradicciones. Y, cuando intentamos explicarlas, explicaciones a primera vista razonables acaban por revelarse insatisfactorias después de un examen más cuidadoso. La naturaleza de las cosas y de los acontecimientos no nos parece fácilmente inteligible. Las opiniones y los puntos de vista de los hombres son difícilmente conciliables o, incluso, unos con otros inconsistentes. Consensos quizá emergentes se muestran provisionales y precarios. Quien siente la necesidad de pensar con un espíritu más crítico e intenta comprender mejor, esa diversidad toda lo desconcierta.

Propongo una explicación sobre el concepto de ética de la ciu- dad respecto a la sociedad en la que vivimos. El artículo se enfoca en resaltar el contraste social y urbanístico, que se generó y sigue creciendo en Argentina de manera puntual en Buenos Aires, respecto a las villas miseria. En específico se tratan las diferencias entre la Villa 31 ,el barrio pobre, y Puerto Madero ,el barrio rico, dos realidades tan distintas como tan similares que viven codo a codo.

The feeling of shame has a longstanding role in the relations between individual and society. In this article we shall distinguish between shame and shaming and try to understand the social and cultural function of shame. Even though shame is a feeling that has a physiological basis, the way in which we experience emotions differs from culture to culture since it is the meaning that we attach to an event that evokes the emotion rather than the event itself (Ben-Ze’ev 1996). In order to understand the phenomenon of social shaming in the present we must examine the social origins of this phenomenon in Western culture. The methodology most fitting to examine this cultural construct is the genealogical method, by way of which we shall come to see that shaming is not an essentially new phenomenon in Western culture, but only a new mode of expressing old patterns.

В данной рецензии исследуются качества успешного лидера и тягости бытия политика на примере бывшего лидера Израиля Шимона Переса и его автобиографической книги «Робким мечтам здесь не место». Особое внимание уделяется вопросам успешной политической деятельности при условиях плачевного положения государства и принятия тяжелых прагматичных решений. Также выделяется важность сохранения простых человеческих отношений без оглядки на социальной положение индивидуума. Тезисный, но не без эмоциональной окраски текст позволяет системно исследовать динамику исторических процессов на Ближнем Востоке. Книга очень подробно описывает вызовы, возникающие на пути молодого государства и будущего лидера нации и заставляется задуматься о неоднозначности политических решений власти.

This article reflects the changes in the economic, social and political spheres in the process of global development. In the modern world, serious changes are taking place in the traditional system of society, which are a consequence of the growing role of corporations not only in the world economy, but also in politics. Transnational elites are being formed, influencing the economic and political processes in the world. Among the large transnational elites, the VATICAN group stands out, which has been operating for over 1000 years and is the largest financial and economic structure. The VATICAN Group has a wide-spread network of representative offices all over the world and has a significant impact on economic and political stability in various regions.

The author analyzes the contradictions between the secular and church segments of modern Georgian society in the context of the conflict between elites. The purpose of the article is to analyze the conflict between the secular and non-secular elites of Georgia. It is assumed that the Georgian civil society in the the 1990s and 2010s was able to consolidate and became an important factor in cultural and social life. Georgian intellectuals prefer to use secular models of cultural and social communications. The author believes that despite the processes of secularization and the development of civil society, the Church retained its political influence. It is assumed that representatives of the Church in Georgia form non-secular cultural and intellectual elites. The relationship between secular and Church intellectuals in modern Georgia can be defined as tense and confrontational. It is shown that non-Church intellectuals support and promote the values ​​of a secular society actively, criticizing the Church for its conservatism. The article analyzes the main directions of secular criticism of the Church. The author believes that criticism of the Church in the modern conflict of elites is politicized and ideologized. The author presumes that secular intellectuals form a negative image of the Church as an archaic and conservative institution, accusing the hierarchs of corruption and violation of the norms of Christian ethics. Criticism of the Church has become an important segment of the contemporary Georgian intellectual situation. Anti-clerical narratives are widespread and influential widely that they can be defined as an invented tradition of contemporary Georgian civil nationalism. The prospects for the development of relations between secular intellectuals and the Church remain uncertain. The author believes that further radicalization of secular intellectual communities is possible because the pro-European and pro-Western political course of political elites contributes to the fragmentation of Georgian society and the growth of contradictions between secular radical and conservative church elites.

Настоящий мир переживает серьезные трансформационные изменения, связанные с кризисом глобалистического (монополярного и мультикультурного) проекта и ростом постиндустриальных тенденций. В этих условиях изменяется и роль многих профессиональных элитных сообществ, меняются акценты их оценки и роли в мировом общественном процессе. Поскольку свои элиты есть в каждой области профессиональной деятельности, возникает необходимость исследования феномена элиты именно с точки зрения сообщества неких избранных групп, отвечающих за формирование ответа на вызов своей эпохи. Цель настоящей работы -показать роль элитного (открытого и высококачественного) университетского образования в формировании профессиональных качеств современных элитных сообществ. В работе авторами используется целый комплекс методов, от диалектики и герменевтики до компаративистики и семиотики. Данный набор методов исследования позволяет проникнуть вглубь качественных параметров элитных сообществ, дать им всестороннюю оценку. В этой связи особую роль отводится принципам персонализма, раскрывающим глубину элитной личности и смысл ее творческого процесса. Именно эта задача – раскрытие смысла творчества выдающихся личностей – и является новым словом в развитии современной элитологии, как науки об элите (форме) и элитности (содержания). Результатом настоящей работы является обоснование необходимости элитного образования в реализации меритократических проектов и постепенном отказе от доминирования олигархического вмешательства в ее технологические процессы. Новизна данной ситуации состоит в том, что проводить усиление своего качественного потенциала университетам приходится в условиях переходного периода – от позднего индустриализма к раннему постиндустриализму, что накладывает свой отпечаток на весь этот процесс.

This article focuses on expectations in society related to COVID-2019. It is shown that these expectations suggest a picture of future that is close either to a dystopian one or to the one with clear dystopian background. The author proves that such crisis situation and the catastrophic way out of it provokes not just the negative response in the souls of many people being an important part of at least European culture, which we are part of. Life in a pandemic is, in a sense, the satisfaction of desires arising from the new opportunities given by the situation and the expansion of the boundaries of the former freedom. It is no coincidence that the current discourse about remote employment operates in terms of contentment, happiness, and fulfillment of desires. The role of “lightapocalypse” in modern culture is considered. The author concludes that we have entered an era when such “light-apocalypses” partly replace discredited revolutions and associated hopes in public consciousness and unconsciousness. Therefore, nowadays the frequent promise of further catastrophes means a tacit recognition that a world with discredited idea of revolution is still in need for changes, and therefore is doomed to a repetition of controlled apocalypses.

The article focuses on the role of intersubjectivity in the philosophy of Karl Jaspers, concentrating above all on the third chapter of Philosophy, Vol. II in which Jaspers gives his most detailed exposition of the various forms of communication. At the same time, a detailed analysis of the basic modes of communication – which correspond to the different levels of the human self – facilitates our understanding the origin of the inadequacies and failures that occur in communication when it has not risen to the level of existential communication. Special attention is given to existential communication and its importance in the process of becoming oneself. The author argues that, especially in those passages that highlight the serious metaphysical consequences that follow from failures in communication, Jaspers is developing an implicit polemic with Martin Heidegger (in whose analyzes of authentic Dasein intersubjectivity played no role). In the conclusion, the author points out the connection between existential communication and the boundary situation of struggle.

Карнавальная политическая культура всегда стояла на обочине всемирной истории, уступая место традиционным видам политических культур. Но эта обочина оказывалась настолько притягательной и настолько интересной, что порой затмевала всё остальное. Почему? Потому что она была связана с праздником, в то время как обычные виды политической культуры отражали преимущественно политические будни. Прибавить к этому смеховые народные традиции, практики фальсификации политической истории, приемы идеологической борьбы, которые использовали правящие элиты и их лидеры, и мы получим примерную картину карнавальной политической культуры. Античные источники постоянно фиксировали многочисленные примеры проявления аномального поведения политиков, наделенных высшей властью, но лишенных способности адекватно управлять своими политическими системами. Политические скандалы, исторические анекдоты, подковёрные интриги, самозванство и истерические выходки дискредитировали правящие элиты, проявлявшие крайне низкие профессиональные компетенции. Особенностью античной карнавальной политической культуры являлась ее максимальная приближенность к мифологии и отсутствие опыта научно-философской критики и анализа подобного рода отклонений. Порой рассказ о поведении политиков перерастает в откровенные байки и нелепые анекдоты, которые при отсутствии иных письменных источников, становятся главными свидетельствами конкретной исторической эпохи. Такая стихийная карнавальность есть следствие стечения обстоятельств и в основном относится к т.н. «темным векам». Но всякий раз, когда эта традиция прорывается в политической культуре, происходит возвращение к этим «темным векам», и мир политики погружается в стихию карнавала. Установить каковы были культурно-исторические коды этой политической традиции и призвана настоящая работа.

Cognitive psychology is one of the most significant areas of modern science related to the creation of artificial intelligence (AI). The multifactorial conditionality of cognition is captured in variety of philosophical concepts, some of which can have applied meaning, including for cognitive psychology. The article considers two approaches that address diametrically opposite factors affecting cognitive activity. On the one hand, the diversity of cognition phenomena – from simple (sensations and representations) to the most complex (will, attention, memory, imagination, etc.) – depends on the psycho-physiological processes associated ultimately with physical energy. E. Mach based his concept on the ontology of psychophysiological parallelism. Back in the early 20th century, he designed the possibility of technical embodying of the results of his research on various phenomena and mechanisms of human cognitive activity. On the other hand, in the first decades of the 20th century, Husserl claims to create his own methodology for psychological science, which (methodology) simultaneously appears as the theoretical level of this field of science due to the fact that it explores the essence of the entire variety of cognitive phenomena, such as consciousness in its various variations, mental states, values and logical structure. Ideas/meanings peculiar only to human cognition acquire the character of “ideal objectivity” through written language. Written language, according to Husserl, is a way of virtual timeless storage and increment of ideas and meanings. At the same time, it can also become a means of their material, including technical, implementation. Mach in his methodology focuses on the physical, physiological, and biological aspects of the process of cognition; Husserl focused on existential and humanitarian factors that give cognitive activity a proper human character. This is the alternative of these approaches, which does not exclude the possibility of their mutual complementarity.

Karl Jaspers received much attention in the interwar period as the founder of a new philosophy of existence that, however, was – in tandem with his psychological training, focus on “borderline situations” of human experience, and critique of philosophical systems – often misinterpreted as a form of subjectivism or irrationalism. The study presented here strives to depict the substance of Jaspers’ use of the philosophy of existence for a new reconstruction of human rationality, of the universal characteristics of humanity. Understanding these characteristics shall, in his estimation, help us to resist the degradation of human dignity in modern totalitarianism and in the global economic-technological system, in which the values of humanity, as defined by Jaspers’ philosophy, have ceased being decisive criteria. The study presents Jaspers’ anchoring of existence in the relationship to transcendence and of individuality in the communication with others, as well as his critique of monistic thinking, which in his philosophical conception does not allow for plurality.

The Middle East, with its maintaining high conflict potential, is an important research object for identifying the peculiarities of political processes in it. In a situation of active regional transformations and global uncertainty, it is of great importance to determine the parameters of the architecture of statecraft in the Middle Eastern countries, including the formulation of the specifics of building a system of political elites in certain countries of this territory. In this article, the authors, based on various theoretical approaches to the study of elites, attempt to analyze the diaspora factor in the formation of the hierarchy of political elites in the states of the Middle East using the example of Jordan. Taking into account the characteristics of the Hashemite Kingdom, it has been established that the structure of its political elites is complicated by various preconditions of a historical, administrative, ethno-confessional nature and includes representatives of some diasporas, who at the same time constitute an insignificant part of the country's population. One such diaspora, whose representatives occupy a prominent place in the hierarchy of Jordan's political elites, is the Chechen one. Thereby, the research of it has both scientific and practical significance. The elitological analysis of this work consists in identifying the factors that substantiate the high status of the Chechen diaspora in Jordan.

The article addresses legal issues, and more specifically, the genesis of law, the establishment of essential features and patterns of its formation and development. The analysis takes into account not only practical and scientifically grounded peculiarities of the legal realm in the historical or modern perspective, but also the “acquired” material of the anthropology, sociology, philosophy; it also takes into account the data of biology and techno-humanistics, which indicates the interdisciplinary nature of the presentation. The paper considers selective social communications characteristic of proto-communities in order to pay attention to the natural and social characteristics of a person and to demonstrate their influence on the functioning of the human mind, namely, the principle of reasonable selection, true and objective in its nature. This principle served as the basis of rational deduction and reduction of non-viable behavior patterns destructive for social existence and development. With the help of the same principle, the greatest imperatives were created for the humanity as a whole, later embodied in moral, religious dogmas, natural law, etc. But most importantly, they ensured preservation of human nature. Some provisions are given that it was reasonable selection at a certain historical stage of human development that showed the law based on preservation of human nature and implemented solely under state (institutional) regulation of public relations as the only civilized instrument for preserving human nature that can act as an effective and safe regulator. Based on the analysis of the historical adaptation of humans, as well as modern challenges set forth by scientific and biotechnological progress and problems associated with gender identity and sexual orientation of a person, the position is defended that human nature, especially at the present stage of its development, needs to be protected precisely through law.

The article is devoted to the explication and research of the theological origins of the modern paradigm of power and politics in a methodological perspective, set by a combination of hermeneutical, genealogical and deconstructivist ways of reflection and interpretation. The highlighted concept of theology of power (politics) is thought out, mainly, at the intersection of the ideas of G. Agamben, K. Schmitt, E. Kantorovich, M.Heidegger, M. Foucault. The author substantiates the idea that the theological meanings and references of modern political concepts are not just brought to light in the course of special theoretical research and projections, but directly and implicitly have a practical impact on the political structure and technologies of power. The article considers the possibility of “suspending” the action of the metaphysical “machine” that is responsible for the production and operation of the theological myth of power, which determines the political existence of man and society in their modern expression. In this connection, the role of metaphysics, which determines the Western European world, is exhibited as an onto-theo-logy (M. Heidegger), which sees the supreme and first cause of all things as the divine. The rational theology thus sets the contours of all metaphysics, which determines the essence of European thinking in the Middle ages in the form of Christian theology, and in Modern times in the form of emerging scientific knowledge. Secularized political concepts act as a signature that refers to theology (G. Agamben). First of all, this applies to such a concept as “sovereignty”: the state-legal concept of the sovereign is derived from the Christian image of God, personifying the absolute, that is, unlimited, not deducible from anything, a single and indivisible form of power. The theological model of divine governance of the world, in which the miracle is understood as a manifestation of the providential and “saving” will of God, suspending the action of natural law, is the paradigm of the modern state of emergency as a direct intervention of the sovereign in the current law and order (K. Schmitt).

В современном динамично изменяющемся мире проблематика исследований феномена транснациональных элит (ТНК-элиты) остается одной из приоритетных. Нарождающиеся новые мирохозяйственный и технологический уклады объективно размывают национальные границы, транснациональные корпорации и их элиты трансформируются в «глобальный» сегмент мировой геополитики и геоэкономики. Достижение всеобъемлющего глобального доминирования во всех сферах жизнедеятельности позволяет рассматривать ТНК-элиты в качестве важнейших негосударственных акторов мировой политической системы. Одновременно, с использованием накопленных геоэкономических ресурсов создается геофинансовое пространство, особое место в котором занимает финансовый капитал, финансовые потоки и фиктивный капитал. Сформировались геополитические коммерческие реальности - геоэкономический и геофинансовый мир. Современные интернет-технологии приводят к формированию новой разновидности элит - «цифровая элита», а последние - сверхновый виртуальный геополитический мир. Глобальные ТНК, не имея границ, характеризуются всеобъемлющим характером. Цифровые и информационные технологии располагают практически безграничными ресурсами и возможностями формирования виртуальных социально-экономических отношений, виртуальной мировой экономики, виртуальных денег, фиктивного и виртуального капитала. В результате создаются суперновые информационные сетевые пространства и новые ценности, которые формируют благоприятную почву для процветания постмодернистской философии. Поэтому нарождающаяся «цифровая элита», как новая геополитическая реальность, должна нести ответственность за объективное философское понимание общественной жизни нового мира.

Статья посвящена сравнительному анализу качества древнегреческой и древнеримской аристократической культуры. Рассматриваются ведущие ценности греческой аристократии - «аретэ», калокагатия, этос. Воспитание эстетических взглядов, социальная ответственность и хорошее образование способствовали формированию аристократии духа. Именно греческие аристократы создали высокую культуру, являющуюся основанием мировой классики. В противоположность Греции, аристократизм в Риме обуславливается происхождением и материальным состоянием. Практически все достижения в науке, философии, искусстве было заимствовано у греков и низведено до уровня, доступного массовому сознанию. Римские аристократы любили комфорт и роскошь, уделяя большое внимание общественной жизни и военной карьере. В Римской империи материальный прогресс опережал духовное развитие общества. И если древняя Греция продемонстрировала всему миру аристократию духа, создавшую высокую культуру, ставшую основой мирового классического наследия, то в древнем Риме основным занятием аристократов была политика и война.

В настоящей рецензии дается анализ мемуаров знаменитого французского дипломата Жерара Арои «Дипломатический паспорт. Сорок лет на набережной Орсе». У Ж. Аро за спиной более 40 лет опыта в области политики и дипломатической службы. За всё время своей карьеры он занимал разные ответственные посты во Франции и в других странах. В своих мемуарах автор делится своим опытом и впечатлениями, проявляя при этом свой уникальный стиль описания событий. В данной рецензии особое внимание уделяется анализу отношений автора к США и Дональду Трампу.

This study does not pursue an interpretation of Karl Jaspers’ thinking as a whole or an elucidation of its basics. It is instead devoted to a sub-topic: the reflections and entreaties formulated by Jaspers in connection to the development and possible use of atomic or nuclear bombs. Jaspers’ ideas on nuclear weapons, control of their use, and nuclear disarmament are placed in a historical context. The basic question that the author asks himself and which he attempts to answer is whether Jaspers’ ideas have stood the test of time and whether they can throw a sufficient amount of light on the fragility of the peaceful coexistence between the two power blocs during the Cold War and the dangers to all of humanity that flowed from it.

The problem of the validity of the differentiation of legal regulation of parttime work within the framework of the current Labor Code of the Russian Federation is based on the idea of this phenomenon that was developed in the Soviet period of history. Modern socio-economic conditions require a significant transformation of this institution of labor law on the basis of an adequate reflection in the norms of labor law of the changed living conditions of a person and society. Within the framework of this study, an attempt was made, based on the understanding of the term “secondary job” in the current labor legislation and the labor law science, to identify essential differences between secondary job and main job, i.e. to reveal objectively existing conditions of secondary job from the main job, which were the reason for differentiation of legal norms, regulating secondary job. In the course of the analysis of the legal norms governing the institute of secondary job, the analysis of the achievements of the science of domestic labor law and judicial practice, taking into account the history of legal regulation of this institution, it was found that the existing signs (characteristic features) of secondary job are either an external sign that does not reflect the internal nature of the phenomenon, or represent a discriminatory norm based on the simple fact of recognizing a particular job as secondary job. As a result, it was concluded that it was unreasonable to single out secondary job in a separate category, and the existence of a special chapter of the Labor Code of the Russian Federation, dedicated to the peculiarities of regulating the labor of persons working secondary job, was groundless. As a practical recommendation, the author suggests adjustment of the provisions of labor legislation. It is proposed to abandon the traditional understanding of the term “part-time”, which implies the main and additional work, it is proposed in this situation to talk about the simultaneous presence of an employee of two or more equivalent employment contracts, none of which has priority over the others. It was proposed to move from limiting the time of part-time work to the establishment of a general maximum working time at all available jobs for the employee; to attribute the solution of the issue of simultaneous or separate granting of leave to an employee who has several places of work on a contractual basis (with the involvement of trade union organizations); to abolish a number of discriminatory norms currently in force against part-time workers.

EnglishThis article explores the ambiguous attitude of Robert Burton towards the Jesuits, focusing on his peculiar reading of the Commentarii Collegii Conimbricensis Societatis Iesu. After a contextualization of the detraction of the Society of Jesus in Philosophaster, a lengthy teatral play, I will pass in review the Scholar’s references to the articulation of melancholy in the Coimbra textbooks throughout the Anatomy of Melancholy. In order to recognize and understand the specificities of Burton’s reading, marked by selective adaptations and imprecisions, I will essay a presentation of the Conimbricenses’ doctrine on the temperaments. I argue that, despite its richness, whose echoes in Burton’s famous work are a fainted testimony, Manuel de Gois approach remained an obliterated episode in the medical and intellectual history of melancholy. This path will enable an understanding of therapeutic and organizational framework that underlies (and supplements) the Coimbran teaching. As it will become clear, this valences and applications of the Commentarii were largely ignored by Burton. Ironically, a significant part of his knowledge of distant lands, his travelling by “map and card” and his socioeconomic views on China, essential for the transition from an observation of melancholy into a melancholic observation, as reflected on the resort to satire and utopia as therapeutic means, benefited from the Jesuit’s mobilization of their pedagogic formation in overseas missions. francaisCet article explore l’attitude ambigue de Robert Burton envers les jesuites, en se concentrant sur sa lecture particuliere du Commentarii Collegii Conimbricensis Societatis Iesu. Apres une mise en contexte de la degradation de la Compagnie de Jesus dans Philosophaster, une longue piece theâtrale, je passerai en revue les references du savant a l’articulation de la melancolie dans les manuels de Coimbra tout au long de l’Anatomie de la melancolie. Afin de reconnaitre et de comprendre les specificites de la lecture de Burton, marquee par des adaptations selectives et des imprecisions, je vais essayer une presentation de la doctrine des Conimbricenses sur les temperaments. Je soutiens que, malgre sa richesse, dont les echos dans le celebre travail de Burton sont un temoignage evanoui, l’approche de Manuel de Gois est restee un episode oblitere dans l’histoire medicale et intellectuelle de la melancolie. Ce parcours permettra de comprendre le cadre therapeutique et organisationnel qui sous‑ tend (et complete) l’enseignement de Coimbra. Comme cela deviendra clair, ces valences et applications des Commentarii ont ete largement ignorees par Burton. Ironiquement, une part importante de sa connaissance des contrees lointaines, de ses voyages par «mappe et carte» et de ses vues socio‑ economiques sur la Chine, essentielles pour la transition d’une observation de la melancolie a une observation melancolique, comme le reflete le recours a la satire et a l'utopie comme voie therapeutique, a beneficie de la mobilisation des jesuites de leur formation pedagogique dans les missions a l’etranger. portuguesO presente artigo explora a attitude ambigua de Robert Burton face aos Jesuitas, centrando‑ se na sua leitura dos Commentarii Collegii Conimbricensis Societatis Iesu. Depois de contextualizar a sua detraccao da Companhia de Jesus em Philosophaster, uma longa peca teatral, passo em revista as referencias do academico a articulacao da melancolia nos manuais do curso conimbricense ao longo da Anatomia da Melancolia. Por forma a identificar e compreender as especificidades da sua leitura, pautada por adaptacoes selectivas e imprecisoes, empreenderei uma apresentacao da doutrina dos temperamentos dos Conimbricenses. Sustento que, apesar da sua riqueza, da qual os ecos na obra de Burton dao testemunho esmaecido, a abordagem de Manuel de Gois permaneceu como um episodio obliterado na historia medica e intelectual da melancolia. Este percurso permitira uma compreensao das perspectivas terapeutica e organizacional subjacentes ao (e complementares do) ensino conimbricense. Trata‑ se, como se tornara evidente, de valencias e aplicacoes dos Commentarii que Burton ignora. Ironicamente, uma parte significativa do seu conhecimento das terras distantes, as suas viagens por “mapa e carta” e as suas perspectivas socioeconomicas sobre a China, aspectos centrais da transicao de uma observacao da melancolia para uma observacao melancolica, bem patente no recurso a satira e a utopia como vias terapeuticas, beneficia da articulacao entre as capacidade formativa e a organizacao das missoes jesuiticas.

EnglishA translation into Portuguese of the initial pages of G.W.F. Hegel's new biography by Klaus Vieweg is presented. In these pages, Vieweg presents an overview of Hegel’s life, as well as the interpretative keys that allow to relate Hegel’s life and work in a coherent and detailed review of the philosopher's bio-bibliographic path. His insertion in his time, as well as a very general outline of Hegel's reception, both by his contemporaries and today is exposed. Some prejudices and gross errors of interpretation that have been repeated in the last two centuries on the philosopher of Stuttgart are also refuted. portuguesApresenta-se a traducao para o portugues das paginas iniciais da nova biografia de G. W. F. Hegel, da autoria de Klaus Vieweg. Nestas paginas, Vieweg expoe um panorama geral da vida de Hegel, bem como as chaves interpretativas que permitem relacionar a vida com a obra. Apresenta-se, assim, uma visao coerente e pormenorizada do percurso bio-bibliografico do filosofo, da sua insercao na sua epoca, assim como um esboco muito geral da recepcao de Hegel, tanto pelos seus contemporâneos como na atualidade. Desmontam-se alem disso diversos preconceitos e erros, por vezes grosseiros, de interpretacao que se repetiram nos ultimos dois seculos sobre o filosofo de Estugarda. DeutschDer Text ist die portugiesische Ubersetzung der ersten Seiten der neuen Biographie von G.W.F. Hegel von Klaus Vieweg. Auf diesen Seiten bietet Vieweg dem Leser einen Uberblick uber Hegels Leben sowie die interpretativen Schlussel, die es ermoglichen, den Zusammenhang zwischen Leben und Werk des Philosophen zu verstehen. Vieweg prasentiert einen koharenten Einblick in den biobibliografischen Pfad des Philosophen, dessen Verflechtung in seine Zeit sowie einen allgemeinen Uberblick uber die Rezeption Hegels, von seinen Zeitgenossen bis heute. Einige, teils grobe Vorurteile und Irrtumer der Interpretation, die sich dem Stuttgarter Philosophen gegenuber in den letzten zwei Jahrhunderten wiederholt haben, werden ebenfalls abgebaut.

Economists in the tradition of the Austrian school have shown that one type of maturity mismatching can cause maladjustments and business cycles.1 When banks expand credit, by granting loans and creating demand deposits, they generate immediately withdrawable liabilities to finance longer-term loans. The newly created demand deposits do not represent a reduction of consumption, i.e., that characterized by real savings. As a con sequence, in terest rates are artificially reduced under the level they would have been in a free market reflecting real savings and time preference rates.2 Thus, entrepreneurs are prone to engage in more and longer projects than could be financed with the available supply of real savings. Before all projects that are financed by the credit expansion are finished, a bust occurs. An absence of realsavings to sustain the factors of production in the production pro cesses and to produce complementary and necessary capital goods becomes evident. As a result, malinvestments are liquidated and the structure of production is brought in line with consumer preferences again. This is the Austrian Business Cycle Theory (ABCT) in a nutshell. As a remedy Austrian economists such as Selgin (1988) and White (1999) have argued that a free banking system would be a means to inhibit the excessive credit expansion that causes business cycles. They maintain that the competition between banks would limit the credit expansion of the banking system effectively. Other Austrians such as Rothbard (1991) and Huerta de Soto (2006) have gone further and advocate a 100 percent re - rerve banking system ruling out credit expansion altogether.3 In this article it is argued that a 100 percent reserve system can still bring about artificial booms by maturity mismatching if there is a central bank or government support and guarantees for the ban king system. Even if we accept the case for a 100 percent re - serve requirement, we see that the maturity mismatching of liabilities and assets (borrowing short and lending long) is itself perilous–and in the same sense that fractional reserves are perilous.

In this paper, I aim to show that a certain form of immortality, without the need for any intervention from a supernatural being, is almost inevitable for human beings. I take a physicalist starting point: I am a certain configuration of physical particles. Thus, if these particles were reassembled in the same configuration, I would necessarily come back into existence. I address a number of objections raised against this prospect by Eric T. Olson, who argues that the reassembly of such particles following their dispersal after death would be simply impossible, and that if it did occur, it would necessarily be a mere replica rather than the real ‘me’. I suggest that the random redistribution of particles can be thought of as the throw of cosmic ‘dice’. With any specific throw, the likelihood that it yields the particular configuration that constitutes ‘me’ is vanishingly small. But over infinite spans of time, this likelihood increases until it becomes a near certainty. I show that even if this reconfiguration lacks the same causal features as those that gave rise to the original me, this cannot imply that the reassembled me is a mere replica. I acknowledge that my conjectured form of immortality may be unappealing to theists and non-theists alike. I also note that it rests on a linear conception of time, which may not harmonise with current thinking in physics. However, these issues notwithstanding, my conjectured version of immortality is at least as inexorable as many other things we take for granted, which also rest on potentially flawed beliefs about the nature of time and space.

¿Qué significa exactamente la frase aparentemente inocua “das Selbst” (el sí mismo) en la ontología fundamental de Heidegger? ¿Tiene Heidegger realmente una “teoría del yo” de la misma manera que, digamos, Descartes, Locke o Husserl? Esto es lo que a menudo han concluido muchos intérpretes de Ser y tiempo, y es precisamente esa tesis la que el presente artículo intenta criticar. Heidegger no solo rechaza la suposición de un yo sustancial, en la línea de la concepción de Descartes, sino que también refuta cualquier “yo” entendido como simple presencia, cualquier núcleo interno del Dasein, e insiste en la conexión intrínseca entre las “egologías”, de Descartes a Husserl, y la “ontología tradicional”. Lo que parece estar en juego en el planteamiento ontológico fundamental de la Selbstheit y del Selbstsein (ser-sí-mismo) es más bien un cambio de paradigma completo, ya que ambos conceptos se refieren a “modos de ser” o “modos de existir” del Dasein, y de ninguna manera a un ser idéntico a sí mismo o a una condición de su identidad consigo mismo. Al tratar de investigar la economía de los conceptos existenciales relacionados entre sí de Jemeinigkeit, Selbstheit y Man-selbst, este artículo afirma que la ruptura de Heidegger con las “egologías” clásicas es mucho más profunda de lo que a menudo se ha pensado, y que el fenomenólogo de Messkirch, en lugar de intentar dar una nueva respuesta a viejas cuestiones, plantea una pregunta completamente nueva.

En el presente trabajo se intenta una aproximación al concepto de «sí-mismo» desarrollado por Heidegger en la analítica existencial de Ser y Tiempo y en las lecciones en torno a ese período. Para lograr tal cometido primero se esclarecen diferencias importantes entre los conceptos de «existencia» y «subjetividad». En base a esa importante diferencia se desarrolla la descripción de la noción heideggeriana de «sí-mismo» en tres partes: (i) se establece la bidimensionalidad como el marco de comprensión de tal fenómeno; (ii) se establece la propiedad como acceso metódico a la finitud, y esta última como ámbito en que el sí-mismo se muestra como fundamento; (iii) se establece la forma del sí-mismo como autoafección en base a su esencia temporal. Lo anterior permite comprender que el sí-mismo no es algo real como el sujeto o la consciencia, sino el carácter de unidad fundamental de la apertura bidimensional.

Partant des dernières méditations de Ricœur sur la mort, le temps et l’éternité, on cherche d’abord à montrer les difficultés de l’idée de Whitehead d’une mémoire de Dieu qui serait “la grande monade” (qui effrayait Jean-François Lyotard), ou la récapitulation hégélienne. La navigation alors s’inverse vers l’insurmontable pluralité des temporalités. Dans le sillage des travaux de Marielle Macé sur le style, on cherchera non seulement dans la narrativité, qui est elle-même une forme de résistance aux totalisations, mais dans tous les genres et formes de langage, les manières infiniment variées de se tenir face au temps. Si l’on accepte de réintégrer les études ricoeuriennes de littérature biblique dans le champ philosophique, on replacera le chantier narratif, lui-même indissociable du prescriptif de la Torah toujours déjà là, dans son entreroisement textuel avec les autres, le temps brisé de l’irruption prophétique, l’éternelle quotidienneté de la sagesse, les jeux métaphoriques de l’Hymne, etc.

La cuestión del método en la filosofía temprana de Martin Heidegger ha sido objeto de estudio de varios trabajos académicos importantes. A pesar de un análisis profundo de su procedencia, operatividad, sentido, etc., la literatura académica no ha logrado destacar un aspecto fundamental de este método, a saber, su potencial filosófico independiente, esto es, su capacidad de ser usado para una reflexión filosófica que no se compromete con las investigaciones concretas realizadas por su autor. En este contexto, el presente artículo persigue dos objetivos. Por un lado, se procura describir de manera clara y ordenada los aspectos metódicos de la fenomenología hermenéutica a partir de las motivaciones propias que le dan forma y, por otro lado, se busca fundamentar la posibilidad de un uso filosófico de este método para investigaciones independientes.

The aporias of time that Paul Ricœur identifies in the conclusion to his three-volume Time and Narrative offer a fecund starting-point from which to consider how the poetics of narrativity figures in a philosophy of the will. By setting the poetics of narrativity against the aporetics of temporality, Ricoeur highlights the narrative art’s operative power in drawing together incidents and events in answer to time’s dispersion across the present, the past, and the future. In turn, the confession of the limits of narrative opens the way to a broader consideration of the idea of the unity of history in the absence of a meta-historical plot. This idea calls for a reflection on the ethical and political imperative of making freedom a reality for all. By taking the theory of freedom’s actualization as a touchstone, I argue that the vision of a reconciled humanity that for Ricœur is the intended object of the poetics of the will acquires the force of a directive idea. The capacity to refashion the real from within thus proves to be decisive for drawing out the connection between the aporetics of temporality, the poetics of narrativity, and Ricœur’s philosophical anthropology.

Introduction to “Penser le temps/Thinking Time” english versiion

Le temps comme singulier collectif ne se laisse pas totalement saisir par la réponse poétique de Ricœur aux apories du temps. Ricœur travaille cette question en particulier à partir de Kant, Husserl et Heidegger, et achève Temps et récit en revenant sur celle de l’unicité de l’histoire, discutant Hegel et se réappropriant les concepts d’horizon d’attente et d’espace d’expérience de Koselleck. Nous présentons cette enquête, discutons les réserves émises à son sujet et proposons d’ouvrir deux pistes comme approfondissement de la pensée ricœurienne. La première donne un cadre à l’idée “d’apprendre ensemble,” la seconde vise la possibilité même d’un “nous.”

El objetivo de este trabajo es estudiar el lugar que ocupa San Agustín en el desarrollo de la fenomenología del sí mismo que se halla incoada en la descripción de la vida fáctica que hace Heidegger en Grundprobleme der Phänomenologie (GA 58). Para ello, en primer lugar, caracteriza la fenomenología de la vida como aquella que requiere del mundo para manifestarse y, por ello, como aquello que ha de ser comprendido como vida fáctica. En segundo lugar, el artículo dilucida los rasgos de una fenomenología del sí mismo como descripción de ese mundo propio [Selbstwelt] que está imbricado en el mundo circundante [Umwelt] y en el mundo compartido [Mitwelt]. Y, por último, expone el lugar de las Confesiones de San Agustín en esa fenomenología del sí mismo a partir de lo que entraña la quaestio mihi factus sum.

Both the categories and principles of understanding as well as the ideas and principles of reason build transcendental elements to conceive transcendental philosophy as a philosophical system. Accordingly, in addition to the “Transcendental Analytic”, Kant develops in the “Transcendental Dialectic” an expanded concept of the transcendental. The transcendental ideas do not denote object-constitutive principles but, in a weaker sense, conditions of the possibility of experience. The relation between Division One and Division Two of the “Doctrine of Elements” can be demonstrated exemplarily with regard to Kant’s references to astronomy. Based on the constitutive principles of understanding, which are directed towards the field of possible experience and provide a connection of cognition through reasons and consequences, as well as the regulative principles of reason, which form maxims of research, astronomy is a proper and rational natural science. The analysis of the case studies of astronomy shows that Kant uses the term transcendental within the framework of the “Transcendental Logic” of the Critique of Pure Reason to denote conditions that are constitutive for the possibility of an object in general and for describing necessary regulative conditions of experience. With these reflections, Kant places his transcendental philosophy in a long tradition of philosophical thought in which the celestial bodies are the preferred subject.

Questioning Ricœur’s positioning of Aristotle and Augustine as the founders of the two mutually exclusive conceptions of time that dichotomize the Western tradition, this article suggests that what Ricœur describes as the aporetics of temporality is a product of the modern social time regime. Extracting Aristotle and Augustine’s conceptions of time from this modern problem reveals the Aristotelian so-called “naturalist” view of time as one that rather unifies humans and their world through symbolic mediation, while Augustine’s alleged “subjective” conception of time is read rather as expressing the subordination of time to divine transcendence.

Das vorliegende Buch greift mit dem Vermögen der Einbildungskraft ein Thema auf, das in eine lebhafte Forschungsdiskussion eingebettet ist (vgl. zuletzt etwa Schäfer, 2019; Fliethmann, 2019; Mühlbacher, 2019; Moeller und Whitehead, 2019; Horstmann, 2018; Costelloe, 2018; Altschuler, 2018; Sommadossi, 2018). Dem Band gelingt es, namhafte Forscherinnen und Forscher aus verschiedenen Disziplinen — der Philosophie, der Wissenschaftsgeschichte und den Kunstwissenschaften — zu diesem Thema zu versammeln. Aus diesem Grund ist das Buch für Aufklärungsforscherinnen und Aufklärungsforscher unterschiedlicher Richtungen von großem Interesse.

Introduction à “Penser le temps/Thinking Time” version française