Since the beginning of humanity, man has oscillated between two ontological spaces: sacred and profane. In all the great religions of the world, man understands his purpose on this earth as a search ...or passage to an eternity of happiness, a space and a time before which he incur an incurable nostalgia. The telluric weather and the nostalgia of paradise compel man to invoke divinity, building for this meeting sacred spaces. Technological progress and new philosophical currents have tried to cure man of this nostalgia for ever, perfecting the death of divinity. In an unprecedented creative momentum, the man got up truffles, daring to believe that he can become a creator himself. Cyberspace is the most spectacular revolution of human intelligence, in full swing. What is man related to his creation?
Śankara did not comment on the first sūtra in his Brahmasūtrabhāṣya, which was a common practice in such cases; rather, he started by defining two terms: ‘superimposition’ (adhyāsa) and ‘ignorance’ ...(avidyā), in a special introductory chapter known to a wider audience as Adhyāsabhāṣya. The question arises as to why he deemed it necessary to precede his commentary to the initial sūtra with these additional elucidations. Bhāmatī, Vācaspati Miśra’s commentary on Mahāsūtrabhāṣya, seems to shed some light on the problem. According to the doctrine of advaita, the phrase ‘desire to know Brahman’ (brahmajijñāsā) in the first sūtra seems prima facie to have no meaning. Thus, the introductory commentary is an explanation of an idea of Brahman which is foreign to advaita.
The present paper formulates the principled anarcho-capitalist case against the state and investigates the possible minarchist replies thereto. It identifies three and only three logically available ...(general) ways of undermining the anarcho-capitalist case and argues that none of them works for minarchism (although they might work for other political philosophies) due to the premises from which this theory starts. The sketch of the analysis presented in the paper suggests that minarchist research program falls short of theoretical soundness or even of logical validity (albeit not necessarily of a political appeal).
Marks o samobójstwie Ratajczak, Mikołaj
Praktyka Teoretyczna,
2022
45
Journal Article
Recenzirano
Odprti dostop
In 1846 a journal Gesellschaftsspiegel edited by Moses Hess published a text by Karl Marx entitled Peuchet: on Suicide. It was a translation of a selected fragments from the memoirs by Jacques ...Peuchet, a former archive-keeper of the Paris police prefecture describing four cases of suicide together with a commentary by Peuchet on the social causes of suicide. Marx made important changes to the text of the translation regarding the original source material and also included his introductory commentary. This article analyses how Peuchet: on Suicide came to be published, its structure and content, as well as puts it in the context of other Marx’s writings of that time, especially those that dealt with the oppression of women in the bourgeois society.
Poverty is the primary focus of this paper; more particularly, the critique of poverty and not its mere description. It would not be an overstatement to say that one of the common grounds for poverty ...theories is that they describe the poor as those who systematically experience their lives in privation, namely around having the minimum when it comes to needs such as housing, food, health, education, free time, etc. There is, therefore, a theoretical and socially accepted orientation that promotes the sedimentation of a deep affinity between poverty and the minimum. Based on this reasoning, what is set on the horizon is a kind of non-explicit acceptance that the overcoming of poverty can be achieved by granting the poor something beyond the minimum, however elementary that “something extra” may be. Thus, if the experience of poverty involves some sort of lack or privation, and if this condition can be fully filled by something that has already been socially produced, then what would justify the fact that some people are able to fully fill it while others (the poor) can only secure the bare minimum? In light of this, perhaps it would be better not to question the acceptable “minimum” but, rather, to ask: Why would the notion of poverty be guided by this normative criterion? Therefore, a way of describing my broader hypothesis on poverty would be to understand that it should be measured based on the level of denial of access to what has been socially produced. The further one is from accessing social wealth, the poorer one is. Finally, this tendency toward assimilation between poverty and the minimum engenders a depressive effect on demands for social change.
Lead with differences is typical of the mental process itself. This paper hypothesizes that there are different levels of thinking and that in order to handle differences in a non-judgmental way by ...welcoming them, transcending, and including them, rather than excluding or judging them, it is necessary to tap into the supra-rational levels of thinking. A specific transpersonal outlook is expounded, characterised by a particular cognitive process called Transe-cognition, whose founding elements are Second Attention, Further Mode and Integral Thinking.
Review of the book: Człowiek na granicy istnienia. Dyskusje o śmierci mózgowej i innych aspektach umierania, Grzegorz Hołub, Piotr Duchliński (red.), Akademia Ignatianum w Krakowie, Wydawnictwo WAM, ...Kraków 2017.
The article presents Richard Rorty’s religious metaphors in the context of the concept of civil religion derived from The Social Contract of Jean Jacques Rousseau and primarily used today for the ...sociological analysis of the relationship between religion and the state. It is paired with Rorty’s conception of pragmatism as romantic polytheism and its fundamental notions of romance, polytheism, and poetry. Parallels between social and religious institutions formulated by the American neo-pragmatist, such as priesthood and sanctuary, provide the details of his proposition. The article opposes the interpretation of Jason Boffetti, who suggests that the use of religious language is a sign of a considerable change in Rorty’s standpoint. A characteristic feature of Rorty’s philosophy is its secularism. Therefore, there is a discrepancy between his vision of civil religion and that of other scholars. This discrepancy has its source in Rorty’s pragmatist position and underlines the political character of his philosophy.
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