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81. Balkan Journal of Philosophy: Volume > 3 > Issue: 2
Robert R. Clewis How to Move Forward: Points of Convergence between Analytic and Continental Philosophy
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My aim is both theoretical and practical. By characterizing what I call points of convergence between analytic and continental philosophy, I offer suggestions about how to bridge the gap. I do not attempt to retrace the moment at which the divide occurred nor offer historical explanations of the rift, but instead discuss points of convergence, with reference to Kant. I summarize this discussion in two tables. I give theoretical and practical suggestions for moving forward. I conclude with some comments on the need for dialogue and reflect on the historicity of philosophy. I compare the current situation to that of ancient Greece and Rome, when there was also a plurality of schools. By comparison, philosophers today specialize more, making it difficult to converse with philosophers from other schools or even to other sub-disciplines within their own school. Moreover, there is an enormous quantity of philosophical texts to read, and contemporary philosophers are not very tied to the idea of philosophy as the love of wisdom. The paper’s topic opens up the deeper queries, “How does philosophy differfrom scientific and other disciplines” and “What is philosophy?” It includes a bibliography of the recent, growing literature on the divide.
82. Balkan Journal of Philosophy: Volume > 3 > Issue: 2
Prof. Ph.D. Teodor Dima Francis Bacon, initiator of modern heuristic method
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The goal of this study is to provide arguments for the idea that Francis Bacon initiated the first modern theoretical programme of a heuristic methodologist strategy. This strategy has been developed by modern science in order to investigate nature and formulate general enunciations on nomicity, causality, connection and spatio-temporality.Francis Bacon uses amplifying induction, induction by simple enumeration and especially induction by elimination. He thus initiates a new manner of thinking about the knowledge achieved in experience, of its reasonable interpretation and systematization.
83. Balkan Journal of Philosophy: Volume > 3 > Issue: 2
Marin Aiftinca Philosophy in the context of culture’s autonomous values
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If culture is the whole of spirituality (of nation or mankind), philosophy is part of this whole together with the other spiritual values. Philosophy frees itself from thiswhole and, at times, rises over it by concepts. In this way philosophy is itself conscious of culture. Consequently philosophy is autonomous in the system of cultural values with which it has biunivocal relations.Arising out of the signs of one culture (national or regional), philosophy, in its aspirations towards knowledge and truth, expresses the universal. Under the negativist pressure of the present which is prevalent through the utilitarian, philosophy cannot abandon its finality. It remains to catch its time in thoughts, as Hegel has argued.
84. Balkan Journal of Philosophy: Volume > 3 > Issue: 2
Ana Kubuirc, Zorica Kuburic Empirical Reality of Philosophy in Schools, Between East and West – Case of Serbia and Croatia
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Reports on the empirical reality of educational systems in other countries can be useful. In this article, data on how philosophy has been taught in Serbia and Croatia are presented andcompared. Because this educational development was partially common for both countries, it is interesting to see differences today. The Croatian initiative has been greater, both then and now. The question is: What is the essential difference?
85. Balkan Journal of Philosophy: Volume > 3 > Issue: 2
Tsena Zhelyazkova Ontological Reflections on the New: On Individuality Once Again
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The present paper is divided into two parts. The first one inquires into the ontological notion of what it is for something to be new in a strict sense, which opens a discussion on the difference between applying and creating ontologization. I am trying to show that the second case has a greater explanatory value. Such a differentiation between two ways of elaborating ontology allows for a demarcation between definitions created by categorization and an inquiry that seeks to understand the individual nature of what is investigated.The second part concerns the problem of how individuality is to be defined. I start with a few classical topoi on the subject, and then continue with some comments on Alberto Toscano’s idea of the individual as an anomaly. My main thesis, as opposed to his position, is that although individuation processes cannot be thought in one overall pattern, there is nevertheless nothing monstrous about individuals in general.
86. Balkan Journal of Philosophy: Volume > 3 > Issue: 2
Mihai D. Vasile The neopositivist trend in the Finnish school of philosophy
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Ars cogitandi is not the monopoly of a school, a people or an age, but it has crossed over the centuries and cardinal points, from the Platonic Academy of Athens to the Finnish University set up at Turku in 1640 and set down for good and for all at Helsingfors (the ancient name for Helsinki) in the year 1828. Ars cogitandi asphilosophy got here as a distinct brilliance following the classical Anglo-Saxon tradition of empiricism, represented at that time by Edward Westermarck (1862–1939), who was professor of practical philosophy in Helsinki and professor of sociology at London School of Economics from 1907 until 19301. The Finnish School of Philosophy acquired its decisive acknowledgement by Eino Kaila, great scholar and chief of the school, who brought over to Finland the modern logic and the philosophy of the Vienna Circle.
87. Balkan Journal of Philosophy: Volume > 3 > Issue: 2
Ivelina Ivanova The Phenomenological Ontology of Martin Heidegger as a Foundation for Redefining the Concept of Interpretative Approaches in the Theory of History
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The paper examines the perspectives of an exchange between the phenomenological ontology of Martin Heidegger and a theory of history in the context of the problem of interpretative approaches in historical writing. The hypothesis is that the analyses offered by Heidegger in Being and Time and Ontology: The Hermeneutics of Facticity provide the foundation for mapping out new perspectives in the concept of interpretative approaches. The concept of interpretativeapproaches came to be actively used in academic texts relatively recently, since the 1980’s, and has often been employed quite unreflectively. But its wide currency, its heterogeneous and unreflective usage turned the concept of interpretative approaches into a theoretical problem. This paper will present a possible answer to that problem by examining the conceptual foundations of a redefined concept of interpretative approaches, drawn from the lectures read by Heidegger in the summer semester of 1923, more precisely §§16–28, 21–26, and the relevant discussion in Being and Time, starting with §12 and focusing on Part I,Chapter 5 (mainly §§32 and 33).
88. Balkan Journal of Philosophy: Volume > 3 > Issue: 2
Pro and con discussion regarding the tenets of the hermeneutic philosophy of science
89. Balkan Journal of Philosophy: Volume > 3 > Issue: 2
Tea Logar Grounding Ethical Norms in Heidegger’s Mitsein
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While Heidegger didn’t seem much interested in ethical norms in his Being and Time, more recently Frederick A. Olafson has argued that Heidegger’s conception of Mitsein yields some fundamental insights for a grounding of morality. Olafson proposes an account in which truth as a partnership among people can establish a link between Mitsein and primary moral notions, such as responsibility and trust. My concern with Olafson’s account is twofold: first, I am not convinced that Mitsein really grounds people’s mutual commonality to the point he wants it to take – the point that seems to suggest that we conceive of ourselvesalmost as interchangeable with any other member of our “world”, at least to the extent to which we value our own experiences and interests over those of others. My second worry has to do with the fact that Mitsein, even if it indeed does ground ethical constraints for those who share a “world”, gives us no grounds to extend these same constraints to those outside it, and a lack of commitment to establishing moral duties that can be universalized seems to be a serious weakness in any moral theory – even in one that does not attempt to produce moral rules as objective and absolute.
90. Balkan Journal of Philosophy: Volume > 4 > Issue: 1
Martina Blečić Communication, Implicature and Testimony
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Conversational implicatures, as a widely examined instance of indirect communication, can enrich philosophical pursuits in many domains. Applied to the field of the epistemology of testimony, the theory of conversational implicatures raises many questions that could in turn provide novel insights about how we should treat other people’s testimonies. The problem is not whether people acquire knowledge and form their beliefs on the basis of other people’s words or on the basis of their beliefs – the problem lies in being able to detect those cases in which beliefs and words do not match. I suggest that the use and the decoding of implicatures is a rational process and that correctly formed implicature-based beliefs are justified because of their rationality. I also suggest that minor differences between the speaker’s and the hearer’s communicative moves can generate cases of epistemic (bad) luck that can be treated as predictable outcomes of a communicational faux pas.
91. Balkan Journal of Philosophy: Volume > 4 > Issue: 1
Johannes A. Hans van der Ven Religion’s Political Role in A Rawlsian Key
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In Political liberalism (expanded edition) Rawls repeatedly urges religions to accept liberal democracy for the right reasons, including reasons that are based on their own religious premises and not simply as a modus vivendi. This article is an exploration of that field. The first part is a hermeneutic analysis of Luke’s account of St Paul’s speech to the Areopagus in Athens, as it tries to find common ground with Hellenistic philosophy by means of deliberative rhetoric. In the second part these two characteristics (i.e. finding common ground and using deliberative rhetoric) are examined as building blocks for intrinsic acceptance of liberal democracy, albeit in a formal rather than a substantive key. The common ground Luke explored was religious, whereas in our day, at least in North-Western Europe, religion is espoused by a cognitive minority. But intercontextual hermeneutics metaphorically permits us to use the following quadratic equation: as the Lucan Paul related the Christian message to his philosophical context in order to find common ground with his listeners, so we have to relate this message to our context, the common ground being not philosophical but political. This article advocates playing a bilingual language game for religion to present its convictions to public debate and, in due course, translate them into the language of public reason. Such translation requires deliberative rhetoric and argumentation, in accordance with the logical and epistemological rules of practical reason.
92. Balkan Journal of Philosophy: Volume > 4 > Issue: 1
Monica Jitareanu Cognition and Perception
93. Balkan Journal of Philosophy: Volume > 4 > Issue: 1
Ioan Biris The Relation of Similarity and the Communication of Science
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It has been said, not without some justification, that the knowledge process is, after all, a forward from „the identical to identical”, which means, firstly, that the advance of knowledge involves the principle of reduction, and secondly, that every step forward in knowledge involves the relationship of similarity, since the operation of reduction can not function without it. But this means, further, that all scientific knowledge must assume the methodological principle of derivation of the future from the past. However, it also means that any communication of science is based on similarity to find those images to match – in a more accessible language – pictures of the more technical languages. Such a situation was acknowledged by some scientists but also by some philosophers of science. In the following we try to reconstruct a possible way of this approach.
94. Balkan Journal of Philosophy: Volume > 4 > Issue: 1
Claudiu Baciu Language as Symbolic Form in Ernst Cassirer
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In this paper I discuss Cassirer’s interpretation of language as symbolic form by looking at it from the perspective of his general functionalist conception. Thisfunctionalism was developed by Cassirer in his early work Substanzbegriff und Funktionsbegriff in relation to an analysis of the modern science. Later, the results of this investigation evolved into a new understanding of human cultural activity as an activity of creating meanings.
95. Balkan Journal of Philosophy: Volume > 4 > Issue: 1
Carl G. Wagner Universality and Its Discontents
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In framing the concept of rational consensus, decision theorists have tended to defer to an older, established literature on social welfare theory for guidance on how to proceed. But the uncritical adoption of standards meant to regulate the reconciliation of differing interests has unduly burdened the development of rational methods for the synthesis of differing judgments. In particular, the universality conditions typically postulated in social welfare theory, which derive from fundamentally ethical considerations, preclude a sensitive treatment of special cases when carried over to the realm of judgment aggregation, especially in the case of probabilistic judgment.
96. Balkan Journal of Philosophy: Volume > 4 > Issue: 1
Maksim Mizov When Life Confirms Our Scientific Searches!
97. Balkan Journal of Philosophy: Volume > 4 > Issue: 1
Robert P. Crease Theory and Theoretical Objects in an Existential/Hermeneutic Conception of Science
98. Balkan Journal of Philosophy: Volume > 4 > Issue: 1
Anton Adămuţ Polemics as Subtle form of Communication: The Case of A Romanian Philosopher - Camil Petrescu
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Camil Petrescu (1894-1957) was a Romanian novelist, dramatist, poet and philosopher. His PhD thesis in philosophy was entitled The Aesthetic Method of Theater, and wasinfluenced by Joseph Gregor, Julius Bab, Gordon Craig, Constantin Stanislavski, Adolphe Appia, and William Butler Yeats.. His thesis was published in 1937. In Romanian literature, he was the initiator of the modern novel, with the volume The Last Night of Love, the First Night of War (1930). As a philosopher he was influned by and continued to studyPlato, Descartes, Kant, Hegel, James, Bergson and Husserl. Petrescu is the first Romanian philosopher to write a micro-monograph about Husserl (1938). His main philosophical work, entitled The Doctrine of Substance (deposited in 1942 to the Library of Vatican), was published in 1988 (The Doctrine of Substance, volumes I-II). In this paper, I present a placement of the Romanian philosopher in his time and in the relationshe has with his contemporaries, some of them of world-class (Mircea Eliade, Eugen Ionesco, Emil Cioran, inclusiv Constantin Noica).
99. Balkan Journal of Philosophy: Volume > 4 > Issue: 1
Anita Kasabova A New edition of Reichenbach’s book
100. Balkan Journal of Philosophy: Volume > 4 > Issue: 1
Marţian Iovan An Anthropological Perspective on Religion in Late Modernity