My project of cultural ontology aims at a specific modification of Heidegger’s ontology of being, which enables the analysis of historical communal being and the cultural nature of all ways of being. In the first part I shall consider: the motives for using an expression ’cultural ontology,’ arguments for the necessity of overcoming phenomenological analysis toward ontological philosophizing, and reasons for going beyond the analytic of Dasein toward ontological analysis of communities and human history. A sociohistorical ontology must be, finally, (...) transformed into a cultural ontology because all ways of being, human and non-human alike, are cultural in their constitution. As a starting point for the ontological exposition of culture I also discuss pre-ontological, e.g. scientific, views of culture and take up the question whether a cultural ontology can be useful for them. (shrink)

Constructing a cultural ontology I reject the primordiality of everydayness, presupposed by Heidegger, in order to reveal the cultural constitution of all ways of being, from everyday life to the most unusual activities of individuals and communities. The cultural constitution of being is displayed with the help of the idea that meanings, i.e., references, senses and values , are structures of all ways of being. In the following exposition the cultural constitution of being is analyzed in its interrelations with the (...) commonality of being, its temporality, and historicity. (shrink)

The aim of this paper is to analyze methodological problems of cross-cultural research in experimental philosophy. By studying five research projects, representing two distinct approaches to the examination of cross-cultural differences in philosophical intuitions, I point out the difficulties related to the content validity that appear in the choice of some cultural affiliation indicators. I criticize various indicators of cultural affiliation that are used in experimental philosophy (selfidentification, language) and suggest which indicators, and how, should be chosen in that kind (...) of research. I also argue that some problems related to bilingualism, translation, and the possible influence of language on the owned or reported philosophical intuitions may be impossible to transcend in cross-cultural research in experimental philosophy. It may be impossible to assess the differences between cultural philosophical intuitions. (shrink)

The beginning of the 21st century is the time of a new challenge for the Polish nation. Standing on the threshold of a new century, it has also stood on the ‘threshold’ of the united Europe. Culture is a binder thanks to which it is possible to discover and to maintain peoples’ identity and the bonds connecting individual members of the nation. The multitude of nations is a variety which makes Europe not a monolith in relation to culture; instead, it (...) constitutes a mosaic of different cultures and philosophies of life. The Church does not try to identify with any of the culture patterns, but it seeks its place among the diversity of their forms. However, one can talk about the development of a Christian culture model resulting from the faith and the presence of the evangelical message in the whole of the Christians’ life. In the survey concerning Poland’s accession to the European Union, Polish people have expressed their hopes and fears connected with the process of integration. As many as 11% of the people surveyed expressed their anxiety related to the adverse effect upon culture and customs. The Church in its social instruction continuously emphasizes the necessity of maintaining one’s own cultural identity by particular ethnic, national and regional groups. The united Europe is to become not exactly a federation of countries, but rather the home of homes. In the everyday life of the new united Europe the system of norms, values and patterns of religious and cultural behaviour are going to be verified. Both the sceptics and the enthusiasts of the integration process are looking for a place and a role for the Polish Christians in the secularized European society. (shrink)

Celem niniejszego artykułu jest przedstawienie politycznej, gospodarczej i kulturowej roli chińskiego Wielkiego Kanału w świetle rękopisu _Historiae Sinarum Imperii _polskiego jezuity Tomasza Szpota Dunina (1644–1713), który przez ponad dwadzieścia lat badał archiwa rzymskie, poszukując informacji na temat działalności jezuitów w Chinach. Pośród licznych informacji o charakterze kulturowym, gospodarczym i etnograficznym rękopis Tomasza Szpota Dunina zawiera również wiadomości o obecnie najdłuższym na świecie sztucznym kanale transportowym, czyli chińskim Wielkim Kanale, który przez wielu badaczy jest uznawany za większy cud techniki niż Mur (...) Chiński. Do odtworzenia tytułowego zagadnienia wykorzystano głównie rękopis _Historiae Sinarum Imperii _oraz inne źródła drukowane i literaturę przedmiotu. Rękopis Tomasza Szpota Dunina zawiera rozproszone informacje dotyczące Wielkiego Kanału, miast położonych nad jego brzegami i samych okoliczności podróży po tej rozbudowanej sieci rzek i kanałów. Informacje obecne u Szpota możemy podzielić na dwie kategorie: wtórne, czyli zapożyczone ze źródeł wcześniejszych – jak np. z tekstu Mattea Ricciego – oraz pierwotne, czyli opisy, które Szpot pozyskał jako pierwszy w trakcie swojej długoletniej pracy w Rzymie. (shrink)

L'ontologia temporale è la riflessione sullo statuto ontologico delle entità meramente passate o future. In questo contributo intendo chiarire il significato di questa questione, presentare le principali opzioni teoriche che si delineano rispetto ad essa e, concentrandomi sulle due principali teorie contendenti, B-eternismo e presentismo, illustrare gli argomenti più rilevanti formulati a favore dell'una e dell'altra.

[ES] En recientes décadas se ha observado un renovado interés por algunos de los temas clásicos de la ontología, desde áreas de conocimiento externas a la filosofía, sin embargo, este renacimiento ontológico ha «estimulado» una multiplicidad y diversidad de teorías y concepciones «ontológicas» que ha dado como consecuencia una proliferación de «ontologías» y de interminables batallas para determinar qué tipo de «entidades» estudian sus respectivos «dominios», que a su vez se consideran autónomos e independientes entre sí, inclusive de la propia (...) ontología. En este sentido, el propósito de este trabajo es caracterizar y representar de manera adecuada estas «ontologías», dentro del marco general del debate acerca de la naturaleza de la ontología. Es así que, en la primera sección haré un diagnostico de la ontología contemporánea; en la segunda proporcionaré algunas definiciones y caracterizaciones de las principales concepciones, en especial de las denominadas «ontologías aplicadas»; y en la tercera analizaré sí estas concepciones pueden ser consideradas diversos tipos de ontología o simplemente son diversos niveles de ontología. El marco de la discusión no se centrará en confrontar todas estas nociones, sino en describirlas y analizarlas para ofrecer un enfoque sobre el estado actual de la ontología y sus problemas. [EN] In recent decades there has been a renewed interest in some of the classic themes of ontology, from areas of knowledge external to philosophy; however, this ontological revival has «stimulated» a multiplicity and diversity of «ontological» theories and concepts that has resulted in a proliferation of «ontologies» and endless battles to determine what kind of «entities» study their respective «domains», which in turn are considered autonomous and independent, even of ontology itself. In this sense, the purpose of this work is to adequately characterize and represent these «ontologies», within the general framework of the debate about the nature of ontology. Thus, in the first section I will make a diagnosis of contemporary ontology; in the second I will provide some definitions and characterizations of the main concepts, especially the so-called «applied ontologies»; and in the third I will analyze whether these concepts can be considered different types of ontology or simply are different levels of ontology. The framework of the discussion will not center on confronting all these notions, but to describe and analyze them to provide a focus on the current state of ontology and its problems. (shrink)

Predkladaná štúdia analyzuje, porovnáva a hodnotí koncept evolučnej ontológie Josefa Šmajsa a etiku sociálnych dôsledkov Vasila Gluchmana. Na jednej strane sa zameriava na určité podobnosti, ktoré tieto dve teórie spájajú, na druhej strane identifikuje odlišnosti, a to najmä v kontexte environmentálnej etiky. Obidve koncepcie vznikali ako originálne teórie približne v rovnakom období v dvoch susediacich krajinách, pričom sú stále veľmi inšpiratívne, otvorené kritike a pomerne reflektované filozoficko-etickou obcou.

On 18th century Kant found the Swedenborg's writings, and then wrote an aggressive refutation titled "The dream of a visionary". But Kant did not understand the Swedenborg experience and theories really. Because his rationalism he was unable to do that. This paper analyse the Kant's argumentation and shows its weak points and his inadequacy.

Since Hume, there has been broad consensus that if the notion of the good has any intelligible foundation, it is not “ontological”, in the natures of things. Today however this view is being challenged. After a sketch of the positions of Kant and Hume, and a glance at some of the recent challenges, the paper examines a key element in Thomas Aquinas’s ontol- ogy of the good: the notion of nal causality. For Thomas nal causality presupposes formal and e cient (...) causality. Hume’s denial of the intelligibility of the good, it is su ested, presup- poses his denial of that of these other causes. (shrink)

Celem tego artykułu jest rekonstrukcja i interpretacja kulturowych procesów, które doprowadziły do pojawienia się na scenie nowoczesnego świata – tzw. społeczeństwa spektaklu – aktora o ekstatycznym i narcystycznym typie osobowości. Pojawia się on jako aktywny uczestnik toczących się obecnie wojen kulturowych. Nie posługuje się opowiadaniem jako formą komunikacji międzyludzkiej. Realizuje się za to w aktach uniesienia, autodeklaracjach i okazjonalnych wydarzeniach. Tekst ma charakter przyczynku do wielowątkowej biografii nowoczesnej idei podmiotu. Stawia egzystencjalne pytania: co z nami w czasach po opowiadaniu? Jaką (...) cenę musimy płacić za jego kulturową degradację? Biografia, jako tytułowa metafora, to figura epistemologiczna, która oznacza, że rozważania nie należą tu do dziedziny badań narratologicznych, lecz genealogicznych. (shrink)

Moving from a cinematic reinterpretation of Borges’s Library of Babel, I attempt to provide a new answer to the old ontological question: “What kind of being is a film?”. This answer, which takes into account the coming of digital era, is developed through a comparison with Carroll’s philosophy of motion pictures. While discussing, criticizing and trying to complete his theory, I will examine the concept of a film under four different aspects: as a material object, as an ideal object, as (...) a mental object, and as a social object. Finally, our ontology of film will be applied to clarify some traditional theoretical dualisms: i.e. film vs. reality, film vs. narration, film vs. discourse, film vs. art. (shrink)

Este artículo hace foco en el problema de la pérdida de la creencia del mundo, que Gilles Deleuze plantea en sus estudios sobre cine, a partir de uno de los temas ontológicos más perdurables en toda su obra: el par conceptual actual-virtual. Para ello, ponemos en relación la forma en la cual estos conceptos son expuestos y problematizados en Diferencia y repetición y cómo reaparecen en La imagen-movimiento (señalada por Deleuze como de carácter actual) y La imagen-tiempo (marcada por su (...) virtualidad). A partir de este prisma, presentamos una perspectiva en el debate de los estudios deleuzianos sobre la relación actual-virtual, que cuestiona tanto la prioridad virtual como la relación de mediación entre los planos (sea en su versión clásica o sofisticada), para volcarnos a un vínculo de coalescencia para cuya conceptualización aunamos los recursos teóricos del cristal del tiempo con los del envolvimiento de la Idea y la intensidad. En esa coalescencia es posible comprender de qué manera el plano virtual, lejos de emplazarnos fuera del mundo, nos permite según Deleuze volver a creer en él. (shrink)

The paper aims to argue that, despite his imposing elaboration of the question of Being, Heidegger’s major contribution to ontology is a critical one. The restatement of the Seinsfrage rests on presuppositions that are radically non-ontological i.e. phenomenological. Notwithstanding his suspicion of transcendental reduction, Heidegger subscribes to the Husserlian idea of a priority of the sense over the being. This thesis is supported by both the evolution of Heidegger comprehension of ontology and by the pivotal role of the Dasein in (...) the Seinsfrage. (shrink)

La poesía de Juan Ramón Jiménez pretende volver a unir palabra y cosa, separadas por la crisis fin-de-siècle del lenguaje. Para lograrlo adopta un realismo mágico trascendente. El sujeto poético desvela el sentido oculto de las cosas y consigue aumentar el mundo mediante la conversión de la palabra poética en símbolo. La poesía piensa la realidad con la intuición, la cual se expresa simbólicamente. Esta es la dimensión gnoseológica de lo simbólico. Pero el símbolo tiene valor ontológico porque él mismo (...) es la cosa simbolizada. De este modo, la hace ser y conecta palabra y cosa. (shrink)

1 Il trapianto di norme e l’apporto della comparazione Così come altre discipline che si fondano sull’interpretazione, anche il diritto è stato interessato, negli ultimi decenni del Novecento, da tentazioni di “debolezza” e di relativismo critico. L’attrazione per le forme più radicali di relativismo ermeneutico pare oggi superata a favore di progetti di ricostruzione del significato degli enunciati giuridici: una nuova sistematica che si legittima nella comparazione esalta la ricerca di “pri...

A partire dalla celebre disputa tra Martin Heidegger e Rudolf Carnap, avvenuta nella prima metà del secolo scorso, circa la significatività della metafisica, la filosofia ha iniziato a indirizzarsi verso due canali differenti e per lo più paralleli, quelli della filosofia analitica e della filosofia continentale. Nonostante attualmente si ricorra spesso a questa distinzione in maniera dogmatica, il presente articolo mira a definire i contorni di un recentissimo dibattito tra alcuni filosofi contemporanei di stampo analitico in merito alla ricezione e (...) alla comprensione di alcune tesi di Martin Heidegger. L’argomento risulta di particolare interesse non solo al fine di introdurre all’interno del panorama filosofico italiano un dibattito ancora poco studiato, ma anche perché porta con sé un notevole esempio di dialogo tra i due approcci alla filosofia sopramenzionati. Il focus centrale del dibattito riguarda la nozione filosofica di «modi d’essere», così come elaborata da Kristopher McDaniel e Joshua Tepley, che individuando in Heidegger un sostenitore della tesi aristotelica secondo cui «l’essere si dice in molti modi», cercano di smarcarsi dalla celebre dottrina di W. V. O. Quine e dai suoi sviluppi univocisti. La dottrina univocista rispetto al predicato d’esistenza gioca un ruolo di predominio nella metafisica analitica contemporanea e trova nel filosofo americano Peter van Inwagen uno dei massimi esponenti. Il fine della strategia di McDaniel consiste nel richiamarsi a Heidegger allo scopo di fornire una fondazione non solo della nozione polivoca dell’essere, analiticamente tradotta in ontological pluralism, bensì anche della sua struttura analogica. Joshua Tepley, dal canto suo, si preoccupa invece di fornire un’interpretazione della filosofia heideggeriana maggiormente appetibile, a suo dire, ai filosofi analitici traducendo i vari modi dell’essere, e l’essere stesso, in termini di «proprietà» degli enti. Nelle seguenti pagine si offrirà una panoramica esaustiva di questo dibatto fornendo, al termine di essa, alcune osservazioni critiche sia di carattere speculativo sia in merito all’effettiva coerenza con l’opera di Martin Heidegger. (shrink)

A partir da leitura e interpretação da Fenomenologia da Percepção (1945), procuro mostrar como a descrição fenomenológica, empreendida na primeira fase do pensamento de Merleau-Ponty, tem como ponto de partida a ideia de um pacto originário entre corpo e mundo. Essa ideia é enfatizada pelo modo de funcionamento da temporalidade, o qual precisa de um ponto de partida para, em seguida, se desdobrar. O pacto originário, ao abrir a experiência por meio de relações sensíveis, coloca o problema da articulação entre (...) corpo e mundo. Além disso, tento mostrar, ainda, que tal ideia é mantida até mesmo em O Visível e o Invisível (1964), de maneira que todas as reflexões de Merleau-Ponty podem estar comprometidas com tal pressuposto. Enfim, procuro trazer à luz certo impensado que tal pacto originário enuncia. (shrink)