Tzv. portmannismus je specifický, v biologii kořenící myšlenkový směr, jehož dosah je v současné době omezen převážně na české země. Řada knižních, časopiseckých a popularizačních prací dokazuje, že na platformě Portmannových myšlenek vznikla v Čechách specifická a originální myšlenková škola. Portmann uznával Darwinovu teorii, upozorňoval však na množství jevů, které si žádají interpretaci sahající za rámec známých darwinistických mechanismů. Mezi zastánci Portmannovy nauky a hlavním proudem darwinistů existuje napětí, které koření v různých pojetích vědy. Portmannismus je často považován za nauku (...) mířící mimo rámec vědy: snažíme se analyzovat oprávněnost takových poukazů a zasadit je do kontextu teorie vědy. Ukazuje se, že přes důležité rozdíly v cílech a užití metodologických prostředků není hranice mezi oběma přístupy ostře dána. Je připomenuta skutečnost, že od okamžiku přenesení Portmannových myšlenek do českých zemí došlo ke generační výměně jejich nositelů. Vychází najevo, že portmannismus lze do jisté míry smířit s hlavním proudem vědy, a to jak z hlediska teoretického a faktického, tak z hlediska sociálního. (shrink)

Práce se zabývá filosofickou analýzou vědeckého výzkumu, kterou v polovině minulého století provedla botanička Agnes Arberová. Její koncepce je cenným příspěvkem k otázce kontextu vzniku vědeckého objevu a procesu jeho zdůvodnění v biologických disciplínách. Ve stati se pokusím doložit, že její úvahy mají ráz v zásadě fenomenologický, a proto bude její koncepce interpretována na pozadí úvah Maurice Merleau-Pontyho o tělesné povaze smyslů. Taková interpretace napovídá, že Arberová ve shodě s Merleau-Pontym uvažuje o fenoménech nikoli jako o objektech, které lze (...) zkoumat odděleně, nýbrž nám představuje fenomenální pole, v němž se fenomény vyjevují v souvislosti s předcházející zkušeností. Orientace v předmětu výzkumu lze vnímat jako otázku rovnováhy, jíž badatel výzkumem aktivně vyhledává. (shrink)

Transhumanistická koncepcia lásky obecne predpokladá, že by sme mali romantickú lásku transformovať prostredníctvom súčasných možností vedy a techniky. Zástancovia transhumanistickej koncepcie lásky zvyčajne tvrdia, že správna technologická transformácia biologických základov lásky môže vyriešiť niektoré naše súčasné problémy s láskou. Proponenti transhumanistickej koncepcie lásky sa preto zvyčajne domnievajú, že korektná realizácia ich návrhu by taktiež viedla k vylepšeniu romantickej lásky. Hlavný zámer tejto štúdie spočíva v kritickej analýze niektorých filozofických a konceptuálnych nedostatkov, ktoré sú spojené s predstavou, že je vhodné (...) aby pokročilé technológie transformovali lásku. Prvá časť štúdie je venovaná deskripcii filozofie transhumanistickej koncepcie lásky. Druhá časť štúdie je zameraná na analýzu predpokladov transhumanistickej koncepcie lásky. Tretia časť článku je sústredená na problémy prípadného zneužitia transhumanistickej lásky. V poslednej časti štúdie sa pokúsim ukázať, že aj korektná realizácia transhumanistickej lásky môže viesť k dôsledkom, ktoré sú problematické z hľadiska filozofických domnienok o výhodách transhumanistickej lásky. (shrink)

Following Hartry Field in distinguishing disquotational truth from a conception that grounds truth conditions in a community's usage, it is argued that the notions are materially inequivalent (since the latter allows truth-value gaps) and that both are needed. In addition to allowing blanket endorsements ("Everything the Pope says is true"), disquotational truth facilitates mathematical discovery, as when we establish the Gödel sentence by noting that the theorems are all disquotationally true and the disquotational truths are consistent. We require a more (...) substantial notion, however, if we intend to use truth values and truth conditions in explaining communication by language. (shrink)

In this paper, I argue that scholars such as John Braithwaite and Lode Walgrave rely on fictions when presenting their utopian vision of restorative justice. Three claims in particular are shown to be fictitious. Proponents of restorative justice maintain, first, that the offender and the victim voluntarily attend the restorative conference. Second, that the restorative conference enables the offender and the victim to take on active responsibility. Third, that the reparatory tasks on which the parties agree should not be understood (...) in terms of the intentional infliction of harm. These fictions, so I argue, are not merely a mistake, but instead serve an important function: the various parties need to believe that they adequately capture the reality of the restorative conference as they are more likely to acquiesce if they believe the fictions to be true. I conclude that the fictions are the driving force within the restorative endeavour. (shrink)

In this publisher's preface to 'Beobachtungen über den Geist des Menschen und dessen Verhältniß zur Welt' - outstanding, but, despite its merits, so far almost totally unknown philosophical treatise of the late Enlightenment, published in 1790 under a pseudonym 'Andrei Peredumin Koliwanow', I show that the real author of this book was an educator Christlieb Feldstrauch (1734 - 1799).

(1990). Ethology, power, possession: A system theoretical study of the Hungarian transition. World Futures: Vol. 29, Transition in Eastern Europe, pp. 107-122.

This study offers a critical analysis of Husserl's theory of meaning. The author commences by delineating the position and function of Husserl's meaning theory in the sum total of his phenomenological philosophy. He goes on to demonstrate that this theory was conceived as an integral component of Husserl's theory of knowledge. (edited).

This book is divided into four parts with a total of nine chapters, all of which had been previously published, some as far back as 1959. The first part, entitled "Custom versus Ideal: A Case Study in the Evolution of Law and Mores," includes two articles dealing with "The Negro in Our Law." The second part, "Of Obligation: The Citizen and the Law," also contains two articles addressing, independently, the problems of civil disobedience and the relation between the lawyer and (...) his client. The third part on "Ethical Problems of Economic Policy" includes one article comparing British and American legislation against restraint of trade, one article on the ethics of competition, and one discussing the social responsibilities of business corporations. Finally, the fourth part, entitled "Force and Morals in International Relations," consists of a single paper asking whether the United Nations Charter is not going the way of the League of Nations Covenant. (shrink)

The article is devoted to the memory of Vyacheslav Semenovich Stepin and Nikita Nikolaevich Moiseev, whose multifaceted work was integrally focused on philosophical, interdisciplinary and transdisciplinary research of the key ideas and principles of universal human-dimensional evolutionism. Other remarkable Russian scientists V.I. Vernadsky, S.P. Kurdyumov, S.P. Kapitsa, D.S. Chernavsky worked in the same tradition of universal evolutionism. While V.I. Vernadsky and N.N. Moiseev had been the originators of that scientific approach, V.S. Stepin provided philosophical foundations for the ideas of those (...) remarkable scientists and thinkers. The scientific legacy of V.S. Stepin and N.N. Moiseev maintained the formation of a new quality of research into the philosophy of science and technology as well as into the philosophy of culture. This new quality is multidimensional and it is difficult to define unambiguously, but we presume the formation of those areas of philosophical knowledge as constructively oriented languages of interdisciplinary and transdisciplinary co-participation of philosophy in the convergent-evolutionary development of scientific knowledge in general. In this regard, attention is paid to V.S. Stepin’s affirmations about non-classical nature of modern social and humanitarian knowledge. Quantum mechanics teaches us that the reality revealed through it is a hybrid construct, or symbiosis, of both mean and object of cognition. Therefore, the very act of cognitive observation constructs quantum reality. Thus, it is very close to the process of cognition in modern sociology and psychology. V.S. Stepin insisted that these principles are applicable to all complex selfdeveloping systems, and such are all “human-dimensional” objects of modern humanities. In all the phases of homeostasis changes, or crises, there is necessarily a share of chaos, instability, uncertainty in the selection process of future development scenarios, which is ineliminably affected by our observation. Therefore, a cognitive observer in the humanities should be considered as a concept of post-non-classical rationality, that is as an observer of complexity. (shrink)

Recenzio Kiraly V. Istvan Death and History c. konyverol.

Glava 1. Osmyslenie "ideala" russkim kosmizmom -- Glava 2. Analiz osnovnykh filosofsko-antropologicheskikh ideĭ v russkoĭ religioznoĭ filosofii -- Glava 3. Idei kosmizma v russkoĭ religioznoĭ filosofii -- Glava 4. V.I. Vernadskiĭ o sootnoshenii nauki, filosofii i religii -- Glava 5. Mifologicheskoe i nauchnoe v izuchenii obraza protopopa Avvakuma -- Glava 6. Ėkonomicheskoe razvitie i nravstvennai︠a︡ degradat︠s︡ii︠a︡ cheloveka i obshchestva v format︠s︡ionnom podkhode Karla Marksa i Fridrikha Ėngelʹsa.

v. 1. Obrazovanie v sud'bakh narodov. Education in the fates of nations -- v. 2. Razdumyi︠a︡. Thoughts -- v. 3. Krutogori︠a︡mi zhizni. Steep roads of the life -- v. 4. Ėstetika i tvorchestvo. Aesthetics and creativity -- v. 5. T︠S︡ivilizat︠s︡ii︠a︡ v zhizni planety. The civilization in the life of our planet.

Review the Istvan Kiraly V.'s book: Death and History.

The article analyzes the creativity of one of the most famous Russian neokantians Boris V. Yakovenko. Despite the fact that the work of Yakovenko becomes the subject of analysis of an increasing number of researchers both in Russia and abroad, it has not yet taken place in a systematic analysis. The article attempts to consider the philosophical creativity of the Russian philosopher systematically, revealing both the main directions of European thought that had the greatest influence on the position of Yakovenko (...) and the main areas of philosophy to which the efforts of the national thinker were directed. These, according to the author, include the history of philosophy and the system of so-called transcendental pluralism. It is pointed out that the history of philosophy for Yakovenko is a single holistic process and therefore is the history of the development of philosophical ideas, and not the history of life and work of individual philosophers. According to Yakovenko, the general philosophical scheme of historical development looks like this: from Greek cosmism to German epistemology and the beginning ontological turn in modern philosophy. There is also the belief of B.V. Yakovenko that there is no national philosophy. In his opinion, philosophy, as well as science in General, can only be international. His second main thesis concerning the development of philosophy is that philosophy should be independent from other branches of human knowledge and knowledge. She must not be a servant of theology or science. The article also presents various stages of the Russian philosopher's development of his version of the concept of pluralistic philosophy. According to Yakovenko, only pluralistic philosophy is able to know the essence as the main object of philosophy. (shrink)

Throughout Christianity, its activities are in one way or another connected to the historical reality of its time. Usually, for different epochs, the strength of these bonds was different, but during the Middle Ages, they were significantly stronger than before and after. It is here that perhaps the most important moment was the rise of Christianity, which spread over a relatively short period of time almost throughout Europe. It was then - and never again in all its history - that (...) the Church was able to participate in the formation of all aspects of its contemporary life, in accordance with its spirit. When solving this task, it inevitably came in close contact with the "world" and the various forms in which it was represented. (shrink)