The paper examines the relationship between aesthetics and politics. In modern humanities, we can find few conceptions of this relationship. These conceptions are not only part of political philosophy or political theory, but also a methodological instrument for analyzing modern politics and aesthetics. They provide an opportunity to understand both the features of contemporary politics and the state of modern aesthetic theory in light of the significant changes that have affected both of these spheres. This article analyzes the main models of the relation between aesthetics and politics. We intend to explore the conception of an aesthetic representation by Frank Ankersmit, the conception of aesthetics as politics by Jacques Rancière, and the conception of the emancipation of society by Gianni Vattimo.

In this paper, I deal with Heidegger’s evolving account of metaphysics, since Heidegger’s persistent concern, the question of being, is a basic metaphysical question. To date, most Heidegger scholars have focused only on a particular stage of Heidegger’s philosophy: either his early attempt to deconstruct metaphysics, or his efforts to overcome metaphysics in the 1930s, or his late embrace of ‘releasement’ from metaphysics. However, these limited approaches fail to address Heidegger’s different understandings of metaphysics, which lie at the root of his changing approaches to the question of being. They also fail to explain whether there is any inner connection between the various approaches. Further, given Heidegger’s unremittingly negative attitude towards metaphysics, some scholars have even maintained that Heidegger thought it both possible and desirable to leave metaphysics behind altogether. I address these issues first by arguing that metaphysics for Heidegger has three interconnected meanings: initially it is the representation of the totality of things that are present-at-hand, a view subsequently developed into subjective representational thinking, and finally radicalized into an expression of the will to power. At each stage, Heidegger critiques the metaphysical tradition but never claims that it can be fully eliminated, since it is a mode of Dasein’s being and ultimately possiblized by being itself. For this reason, Heidegger’s own philosophy of being remains inseparable from metaphysics.

The scope of the humanities has been broadened by tracing the evolutionary roots of human biology. A salient example of the move in this direction is the philosophical study of ethics. Specifically, Nel Noddings’ theory of Care Ethics has made contributions to an evolutionary understanding of morality as having developed through several paths, one of them stemming from the maternal instinct. Recent scientific research on the brains of pregnant women supports Noddings’ philosophical sketch. Thus, Noddings’ work contributes to the Explaining Morality Program (EMP). The scientific models of morality in the EMP can become stronger if they can incorporate Noddings’ insights about a maternal evolutionary path to morality.

It is contended that unless everything is necessarily what it is, the essence of an object cannot be a property of the object which the object could not have failed to have. But if everything is necessarily what it is, then no identity statement is contingent.

In this paper I focus on a use of an idea of evolution in transhumanist discussions about technologies, human enhancement, and a concept of posthuman. Charles Darwin’s evolutionary theory stands at the origin of transhumanist thought and provides a theoretical foundation for many contemporary transhumanists. However, in the paper I argue that the idea of evolution used by these writers mostly cannot be interpreted as direct continuation of Darwin’s notion of evolutionary theory. The text is divided into three sections. The first section deals with Kurzweil’s term of evolution of our universe heading to the singularity. In the second section, I point out a metaphor which occurs in some transhumanist texts – the comparison of childhood and adulthood to natural and conscious evolution. The last section focuses on connection between the notions of progress, evolution, and human enhancement.

This first article is part of a two-article series labeled Parts I and II. In Part I, we will attempt a close reading of Division Two of Heidegger’s greatest work, Being and Time (1927). We will execute a granular analysis of a few lines and phrases in section 65 in Chapter III, section 69 in Chapter IV, and sections 72 and 74 in Chapter V; those sections cover ‘primordial ecstatic, finite, unified, authentic temporality’ (Heidegger 1962, 380) and the ‘equiprimordiality of the unity of the ecstases’ (Heidegger 1962, 378), ‘the whitherings and horizontal schemas,’ (Heidegger 1962, 416), and the ontological distinction of movement/Bewegtheit and the Western metaphysical tradition on spatialized motion/Bewegung (Heidegger 1962, 427) respectively. Attempting to show the connectedness of these problems in a manner different from Being and Time, itself, requires a bracketing of how we renew our engagement with Plato, Aristotle, and Hegel even after Heidegger’s attempted ‘destruction’ (Heidegger 1962, 41) of the ontological and metaphysical traditions of the West. We want to set up the possibility of reengaging Heidegger on a cryptic moment in the 1962 English translators’ footnote on the ‘swoon’ and ‘clairvoyance’ (Heidegger 1962, 436) that immediately precedes Heidegger’s great articulation of the ‘moment of vision for its time’ and the possibility of an ‘authentic understanding of fate, which is historicality’ (Heidegger 1962, 437). In Part I, we will resume the possibility of an abstract metaphysical undertaking about a four-dimensional temporality that Heidegger could not and did not articulate in Being and Time. This first article constitutes Part I, which then sets up Part II to appear in a second article. In the second article, we will attempt a direct appropriation of Hegel’s The Science of Logic (1813-1816), particularly on his enigmatic introduction of the term ‘quadruplicity’ (Hegel 2010, 746), which comes at the very end of his greatest and most complex work.

I raise the following six moral objections to the way God evaluates us. (i) He violates the human right to free thought. (ii) He makes the dubious assumption that it is praiseworthy and blameworthy, respectively, to believe and disbelieve that he exists. (iii) He excessively rewards believers and excessively punishes disbelievers. (iv) He only assigns to his evaluates the two extreme grades: eternal bliss and eternal damnation. (v) He overlooks diverse factors related to the belief of God. (vi) He is silent on the issue of whether to evaluate animals. Therefore, God, who is allegedly omnipotent, omniscient, and omnibenevolent, does not exist.

The ‘self’ does not exist within a vacuum. For an entity to be considered to have a sense of self, it requires certain characteristics and attributes. This paper investigates these ‘structures’ of the sense of self in detail, which range from a unified consciousness to self-awareness to personal identity. The paper details how each attribute and characteristic is strictly necessary for an entity to be classified as having a self, and how the five structures detailed within may be used as a guide for categorising and classifying entities as having selfhood or not (or any point along the spectrum between these). The five structures do not represent a theory of selfhood, but rather a meta-theory on the potential emergence and classification of the self.

In this paper I begin by explaining what epistemic injustice is and what ordinary language philosophy is. I then go on to ask why we might doubt the usefulness of ordinary language philosophy in examining epistemic injustice. In the first place, we might wonder how ordinary language philosophy can be of use, given that many of the key terms used in discussing epistemic injustice, including ‘epistemic injustice’ itself, are not drawn from our ordinary language. We might also have doubts about the usefulness of ordinary language philosophy in this area, given ordinary language philosophers’ aversion to theory. Finally, we might have doubts about the usefulness of ordinary language philosophy due to the fact that the study of epistemic injustice is clearly a study of practical matters concerning the way the world is and has been historically. If ordinary language philosophy is just concerned with grammar, what use can it be to practical and social philosophy concerning current issues? In response to these worries, I demonstrate the usefulness of ordinary language philosophy in practice by applying the insights of Ludwig Wittgenstein and Alan R. White to a problem that Miranda Fricker raises, but does not answer: about whether there is a confidence condition on knowledge. I also make use of Gilbert Ryles distinction between ‘the use of ordinary language’ and ‘the ordinary use of an expression’ to show that the terminology used in examining epistemic injustice is ordinary in some sense.