Najnovšie - Filozofia strana 112 z 137

Kniha připravená k 175. výročí narození Tomáše G. Masaryka navazuje na jeho ideové dílo a na bestseller polskoamerické historičky a novinářky Anne Applebaumové Soumrak demokracie. Autor této knihy rozšířil danou problematiku do historických, filosofických, sociologických a psychologických souvislostí. Aby se lidstvo dokázalo vypořádat se svou současnou situací, musí zvítězit demokracie, a podle jeho přesvědčení po modernismu a postmodernismu musí nastoupit kritickorealistickým myšlením a morálkou podložený neomodernismus. Sociální filosofie by se měla částečně změnit, sociologie a politologie by měly po vzoru psychologie a psychiatrie vytvořit nově pojaté obory socioterapie a sociopedagogika, a makroekonomie by se měla plně integrovat do ostatních společenských oborů. V náboženské víře by se měl prosadit agnosticismus, v politice ekologie a středolevicová orientace bránící přílišným majetkovým rozdílům mezi jednotlivými lidmi a zeměmi. Jde o srozumitelné, čtivě napsané a mnohostranně průlomové dílo potenciálně dalekosáhlého významu. Jeho autor jako v Česku první pochopil Masaryka jako polyhistora, který vytvořil nerozpornou, univerzálně a nadčasově platnou ideovou soustavu, jíž dnes chybí pouze environmentalistika. Jak to napsal francouzský historik Alain Soubigou, „jediná podstatná otázka zní, zda byly život, názory a jednání tohoto ‚filosofa na trůně‘ od začátku do konce - bez ohledu na nahodilost historických událostí - nějak logicky skloubené, pokud přímo netvořily jednotu. Na takové syntéze všechny dosavadní studie věnované Masarykovi ztroskotaly“. Autor této knihy navíc jako první na světě vystoupil s projektem sekulárního neomodernismu a nové víry v demokracii. The book published for the 175th anniversary of Thomas G. Masaryk´s birth refers to his works of thought and also the bestselling book by a Polish-American historian and journalist Anne Applebaum, The Twilight of Democracy. The author of this book has expanded the subject matter into historical, philosophical, sociological and psychological contexts. In order for humanity to cope with its present situation, democracy must prevail, and in his view, after modernism and postmodernism, it is neomodernism based on critical-realistic thinking and morality that must take over. Social philosophy should be partly changed, sociology and political science should form a new discipline of socio-therapy, following the example of psychology and psychiatry, and pedagogy and macroeconomics should be fully integrated into other social disciplines. Agnosticism ought to be promoted in religious beliefs, ecology in politics and a centre-left orientation should prevail, preventing excessive differences in wealth between people and countries. This is a lucid, readably written and multifaceted groundbreaking work of potentially far-reaching significance. Its author was the first in the Czech Republic to understand Masaryk as a polymath who created an uncontroversial, universally and timelessly valid ideological system that today is only lacking in environmentalism. As Alain Soubigou, a leading French historian, has put it, ”the only relevant question is whether the life, views and actions of this 'philosopher on the throne' were somehow logically coherent from the beginning to the end - regardless of the contingency of historical events – if not directly forming a unity. All previous studies on Masaryk have failed on that synthesis”. Moreover, the author of this book was the first in the world to present a project of secular neo-modernism and a new faith in democracy.

What is violence – what is an image? How does violence relate to the image, and how do violence and the image implicate and define the victim? These questions underpin the thinking of Bataille, Agamben and Girard – thinkers of the moment in as much as they each aim to explain the basis of society and culture in the context of power and the sacred. To study power and the sacred, the book shows, is to reveal the connection between violence and the image, a connection that shows what it means to be a victim. Separate chapters are devoted to the study of violence and the image as these appear in the work of Bataille, Agamben and Girard. The book concludes that no study of violence and the image can avoid engaging with the issue of the injustice of being a victim.

Why human nature is an aesthetic phenomenon—and why we need art and philosophy to understand ourselvesIn The Entanglement, philosopher Alva Noë explores the inseparability of life, art, and philosophy, arguing that we have greatly underestimated what this entangled reality means for understanding human nature. Life supplies art with its raw materials, but art, Noë argues, remakes life by giving us resources to live differently. Our lives are permeated with the aesthetic. Indeed, human nature is an aesthetic phenomenon, and art—our most direct and authentic way of engaging the aesthetic—is the truest way of understanding ourselves. All this suggests that human nature is not a natural phenomenon. Neither biology, cognitive science, nor AI can tell a complete story of us, and we can no more pin ourselves down than we can fix or settle on the meaning of an artwork. Even more, art and philosophy are the means to set ourselves free, at least to some degree, from convention, habit, technology, culture, and even biology. In making these provocative claims, Noë explores examples of entanglement—in artworks and seeing, writing and speech, and choreography and dancing—and examines a range of scientific efforts to explain the human. Challenging the notions that art is a mere cultural curiosity and that philosophy has been outmoded by science, The Entanglement offers a new way of thinking about human nature, the limits of natural science in understanding the human, and the essential role of art and philosophy in trying to know ourselves.

"Can you keep a secret?" It's harder than it seems - after all, it's only human to thirst after the juicy updates, jaw-dropping stories, and idle chatter that we typically collect over drinks with friends. No one knows this better than journalist Kelsey McKinney, whose Normal Gossip podcast has accrued a listenership of millions. In YOU DIDN'T HEAR THIS FROM ME, McKinney explores the murkiness of everyday storytelling. What even is gossip, and why is it considered a sin? Why are we obsessed with the details of celebrity drama and tabloid headlines? How do we use and abuse gossip - and why do we want to do it at all? McKinney dives deep into a range of cultural cornerstones - from the Epic of Gilgamesh as told by chatbots, to the scandalous betrayals in The Traitors - and captures the heart of gossiping: how enchanting and fun it can be to lean over and whisper something a little salacious into your friend's ear. With wit and honesty, McKinney unmasks what we're actually searching for when we demand to know the truth - and how much the truth really matters in the first place.

Zrcadlové latinsko – české vydání významné soudní řeči největšího římského řečníka M. Tullia Cicerona, pronesené na obhajobu římského politika Publia Sestia (Pro P. Sestio) v roce 56 př. n. l. Tato řeč je plna bezprostředních dobových informací z kontextu politicky velmi neklidné doby římské republiky a její vydání může poskytnout autentický dojem z přímé četby originálu v konfrontaci s uvedeným překladem, a to jak „laickým“ milovníkům latiny (a Cicerona), tak i odborníkům z oblasti filologie či historie. I když je edice zaměřena především na čtenáře se solidní znalostí latiny, informativní předmluva i vysvětlující poznámky k překladu dobře umožní pohodlné užití svazku i tomu, kdo bude zainteresován jen na Ciceronově řeči, a latinský originál pomine.

Does there exist a form of speech so powerful as to allow the speaker to control the listener, taking over their thoughts and even their will? Renaissance prodigy and polymath Giovanni Pico della Mirandola – the uncontested marvel of an age of true wonders – believed that there was. The Grammar of Angels tells how Pico dedicated his short, brilliant life to finding a philosophy that would settle the most important questions about human existence. This philosophy would, he believed, provide tools by which man could transcend his mortal limitations and join the ranks of the angels. At the heart of Pico’s ideas were questions that he traced through the breadth and depth of human thought, from the ancient Greeks and Egyptians to the medieval Arabs and Jews. He made use of everything at his disposal from Europe’s broadening horizons and asked primal questions of himself and the world. Why is it that we can be astonished by beauty? That the hairs on the backs of our necks can be made to stand by intoxicating rhythms and harmonies? That we can be provoked to ecstatic experiences by the simple means of an incantation? In 1486, when he was just twenty-three, he declared his intention to defend 900 theses on religion, philosophy, natural philosophy and magic against all comers and for which he wrote a speech that is often deemed the ‘manifesto of the Renaissance, even though the ideas it introduced were subject to an unprecedented ban by the Church. He died mysteriously aged only thirty-one. The implications of his thought were dangerous in the Europe of his day, suggesting as they did that the notion of the individual might be just as much of an illusion as a flat earth or a geocentric universe. Pico’s tempestuous life at the heart of the Renaissance was a testament to intellectual daring, to a human dignity founded in the willingness to think the unthinkable and to peer over the edge of the abyss in search of answers.

This Element outlines and defends an account of analyticity according to which mathematics is, for the most part, analytic. The author begins by looking at Quine''s arguments against the concepts of analyticity. He shows how Quine''s position on analyticity is related to his view on explication and shows how this suggests a way of defining analyticity that would meet Quine''s own standards for explication. The author then looks at Boghossian and his distinction between epistemic and metaphysical accounts of analyticity. Here he argues that there is a straightforward way of eliminating the confusion Boghossian sees with what he calls metaphysical accounts. The author demonstrates that the epistemic dimension of his epistemic account is almost entirely superfluous. The author then discusses how analyticity is related to truth, necessity, and questions of ontology. Finally, he discusses the vagueness of analyticity and also the relation of analyticity to the axiomatic method in mathematics.

Discussing various versions of two medieval arguments for the impossibility of infinity, this Element sheds light on early stages of the evolution of the notion of INFINITIES OF DIFFERENT SIZES. The first argument is called ''the Equality Argument'' and relies on the premise that all infinities are equal. The second argument is called ''the Mapping Argument'' and relies on the assumption that if one thing is mapped/ superposed upon another thing and neither exceeds the other, the two things are equal to each other. Although these arguments were initially proposed in the context of discussions against the possibility of infinities, they have played pivotal roles in the historical evolution of the notion of INFINITIES OF DIFFERENT SIZES.

In this compelling dialogue, two of the world?s most influential thinkers reflect on the value of equality and debate what citizens and governments should do to narrow the gaps that separate us. Ranging across economics, philosophy, history, and current affairs, Thomas Piketty and Michael Sandel consider how far we have come in achieving greater equality. At the same time, they confront head-on the extreme divides that remain in wealth, income, power, and status nationally and globally. What can be done at a time of deep political instability and environmental crisis? Piketty and Sandel agree on much: more inclusive investment in health and education, higher progressive taxation, curbing the political power of the rich and the overreach of markets. But how far and how fast can we push? Should we prioritize material or social change? What are the prospects for any change at all with nationalist forces resurgent? How should the left relate to values like patriotism and local solidarity where they collide with the challenges of mass migration and global climate change? To see Piketty and Sandel grapple with these and other problems is to glimpse new possibilities for change and justice but also the stubborn truth that progress towards greater equality never comes quickly or without deep social conflict and political struggle.

This Element provides a somewhat comprehensive interpretation of general relativity, a description of what reality would be like if the theory were true. This concerns (i) what possibilities it represents, (ii) the internal structure of those possibilities and their interrelations, and, to some extent, (iii) how those possibilities differ from what''s come before. By providing an interpretive foil that one can amplify or amend, it aspires to shape the research agenda in the foundations of general relativity for established philosophers of physics, graduate students searching for work in these topics, and other interested academics. This title is also available as Open Access on Cambridge Core.

HarperCollins is proud to present its range of best-loved, essential classics. 'The wise are free from perplexities; the virtuous from anxiety; and the bold from fear.' Born Kong Qiu (??) in what is now eastern China, Confucius began teaching a harmonious way of life based on humility, respect and the careful study of the ancients in the late sixth century BCE. Living conscientiously throughout the highs of his political career and struggles of self-imposed exile, his philosophy became so influential that, in the West, Confucianism became a byword for the tradition itself. A collection of his teachings compiled by his followers after his death, The Analects has for millennia attracted admirers all over the world and represented a cornerstone in East Asian thought, emphasising compassion, sincerity, and personal and social moral responsibility.

A new and vibrant understanding of Socrates, his work, and his unique approach to learning Socrates has been hiding in plain sight. We call him the father of Western philosophy, but what exactly are his philosophical views? He is famous for his humility, but readers often find him arrogant and condescending. We parrot his claim that 'the unexamined life is not worth living,' yet take no steps to live examined ones. We know that he was tried, convicted, and executed for 'corrupting the youth,' but freely assign Socratic dialogues to today's youths, to introduce them to philosophy. We've lost sight of what made him so dangerous. In Open Socrates, acclaimed philosopher Agnes Callard recovers the radical energy at the centre of Socrates' thought and shows why it is still the way to a good life. Callard draws our attention to Socrates' startling discovery that we don't know how to ask ourselves the most important questions- about how we should live, and how we might change. Before a person even has a chance to reflect, their bodily desires or the forces of social conformity have already answered on their behalf. To ask the most important questions, we need help. Callard argues that the true ambition of the famous "Socratic method" is to reveal what one human being can be to another. You can use another person in many ways-for survival, for pleasure, for comfort- but you are engaging them to the fullest when you call on them to help answer your questions and challenge your answers. Here Callard shows that Socrates' method allows us to make progress in thinking about how to manage romantic love, how to confront one's own death, and how to approach politics. In the process, she gives us nothing less than a new ethics to live by.

Kniha, jež představuje druhý díl v proponované řadě Bytí a evoluce I-IV, pojednává o časovosti, jak naznačuje už její titul, implikující kritiku pojetí času a časovosti ve filosofii Martina Heideggera. Člověk je do časovosti vždy vržen, především jako biologická bytost. Heidegger však bytí odbiologizoval, čímž člověka zbavil základních instinktů, především potřeby a touhy přežít. Vzal mu však také schopnost vcítění a soucitu; obojího prý jsme schopni až nad společným dílem, podřízeným kolektivnímu cíli. Uniklo mu zřejmě, že společné dílo a cíl tu vždy již jsou. Je to základní předpoklad přežití společenské bytosti označované jako člověk. Abychom člověka v proudu času pochopili, je třeba ho vidět historicky, což znamená evolučně! Evoluční časovost je dynamická a složitá, určitě komplikovanější, než si Heidegger představoval. Svým pojetím času, jehož aspekty přibližuje tato kniha, totiž filosofii zcela odtrhl od vědeckého základu.

We live in an age of ever-deepening anxiety. Free of convictions, released from certainties, we appear untethered—and alone. The values that underpinned our sense of, and need for, collectivity have been reduced to their lowest common denominator: liberty means nothing more than exploiting our individuality; equality has become an empty political slogan; as for solidarity, it’s nowhere to be seen. Such ruptures are neither accidental nor benign. The not-so-brave new social mandates are outgrowths of globalisation’s casualties: complete eclipsing of political sovereignty, gradual weakening of national identities, and breakdown of the welfare state. The situation is one of crisis. In this revelatory contribution to political science and sociology, Constantine Tsoucalas draws upon a wide range of philosophical discourses to understand and diagnose our anxious, opiate-seeking age, and to suggest that identity and difference have been incorporated into the deepest substratum of capital, culminating in our times’ greatest woe: the extreme fetishization of the self. This second edition includes a new introduction from the author and is a revised translation.

What does life truly mean? Who do I want to become? And how do I get there? These are some of life's biggest questions that can be hard to think through. Fortunately, a group of philosophers from ancient Greece and Rome have already done a lot of the heavy lifting. Drawing on the philosophies, life lessons and experiences of key thinkers, Live Like a Philosopher will help you navigate these existential waters with invaluable insights for modern life. From finding balance with Aristotle and embracing uncertainty with Cicero to avoiding pain with Epicurus and learning how to rebel with Cynic Hipparchia, this is a powerful toolkit to help you navigate the highs and lows of modern life. Organized around three main themes of pleasure, virtue, and doubt, there's something to learn from each master in this philosophical quest. Live Like a Philosopher is the helping hand we all need to make life better.

What are we? What owns our thoughts and experiences? Are we anything at all? After an introduction, Section 2 assesses a ''no-bearer'' theory of experience, and the ''no-self'' contention that self-representations are about no real entity, before introducing a positive hypothesis about the objects of our self-representations: the ''animalist'' claim that we are biological organisms. Section 3 discusses the classic challenge to animalism that brain transplantation is something we could survive but no animal could survive. This challenge introduces positive alternatives to animalism, as well as animalist responses, including one which questions the assumption that psychology is irrelevant to organism persistence. Section 4 surveys a ''thinking parts'' problem and conjoined twinning and commisurotomy, also considered problematic for animalism. The interpretation of these cases revisits questions about bearers of experience, objects of self-representation, and the relation of biology and psychology. This title is also available as Open Access on Cambridge Core.

This Element introduces a young field, the ''philosophy of mathematical practice''. We first offer a general characterisation of the approach to the philosophy of mathematics that takes mathematical practice seriously and contrast it with ''mathematical philosophy''. The latter is traced back to Bertrand Russell and the orientation referred to as ''scientific philosophy'' that was active between 1850 and 1930. To give a better sense of the field, the Element further contains two examples of topics studied, that of mathematical structuralism and visual thinking in mathematics. These are in part presented from a methodological point of view, focussing on mathematics as an activity and questions related to how mathematics develops. In addition, the Element contains several examples from mathematics, both historical and contemporary , to illustrate and support the philosophical points.

První český překlad pilíře vrcholné středověké aristotelské arabské filosofie zvaného druhý mistr Abú Násra al-Farábího. Ústředním tématem Ctihodného města je ctnostný režim, politický řád, jehož hlavní zásadou je vytváření dokonalosti člověka prostřednictvím ctnosti. Al­-Fárábí chápe společenské nebo politické vědy jako prostředek ke zkoumání člověka v té míře, v jaké se liší od ostatních živých bytostí i od bytostí božských. Snaží se porozumět jeho specifické povaze, jež vytváří jeho dokonalost, a způsobu, jakým ji může dosáhnout. Na rozdíl od jiných živočichů se člověk nestává dokonalým jen díky přírodním principům, jež v sobě má, a na rozdíl od bytostí božích není dokonalý odjakživa, ale musí své dokonalosti dosáhnout prostřednictvím činností, vycházejících z rozumového chápání, z úvah a volby mezi různými alternativami, jež mu jeho rozum předkládá. Společnost rozděluje al­-Fárábí do dvou skupin: dokonalou (kámila) a nedokonalou (náqisa). Město považuje za nejmenší společnost, jež je schopna zabezpečit štěstí svým jednotlivcům, a ideální město je takové, v němž lidé vzájemně spolupracují na dosažení štěstí stejně tak jako společenství (umma) a osídlení (macmúra). Dokonalé společenství je takové, v němž lidé usilují o dosažení štěstí, a dokonalé osídlení je takové, v němž lidé usilují o dosažení štěstí.

To define 'progress' is to lay claim to the future. Seminal thinker Slavoj Žižek turns essayist to interrogate the competing visions which form the horizons of human possibility and ask: Can things, which have never seemed worse, get better? What would a better world be? And how, when we are constantly besieged by doomers, degrowthers and disorienting relativisms can we make any headway at all in the face of unprecedented ecological, social and political crises? In thirteen iconoclastic essays, Slavoj Žižek disrupts the death-grip that neoliberalists, Trumpian populists, toxic self-improvement industries and accelerationists alike have established on the idea of progress. Anatomizing what is lost when opponents of the future are allowed to define it, Žižek ruthlessly exposes what different visions of progress exclude or sacrifice and the dynamics of desire, denial and disavowal at work in Hollywood blockbusters, Buddhist economics, decolonization movements and other engines of vision. In a whirlwind tour that takes in everything from gentrification to the theory of relativity, Lacan to Lenin, Putin to Mary Poppins and Marine Le Pen to the end of the world, these essays never stop asking hard questions of imagined futures. Nor does Žižek shrink from the hardest question of all: How do we free ourselves from the hypocritical, guilt-ridden dreaming in which we’re enmeshed, and begin to build a better world?