This essay presents a phenomenological analysis of the functioning of symbols as elements of the life-world with the purpose of demonstrating the interrelationship of individual and society. On the basis of Alfred Schutz''s theory of the life-world, signs and symbols are viewed as mechanisms by means of which the individual can overcome the transcendences posed by time, space, the world of the Other, and multiple realities which confront him or her. Accordingly, the individual''s life-world divides itself into the dimensions of (...) time, space, the social world and various reality spheres which form the boundaries or transcendences that the I has to understand and integrate. Signs and symbols are described as appresentational modes which stand for experiences originating in the different spheres of the life-world within the world of everyday life, within which they can be communicated, thereby establishing intersubjectivity. Schutz''s theory of the symbol explains how social entities – such as nations, states or religious groups – are symbolically integrated to become components of the individual''s life-world. The following paper reconstructs Schutz''s concept of the symbol as a crucial component of his theory of the life-world, which is seen as an outstanding phenomenological contribution to the theory of the sign and the symbol in general. (shrink)

In this article I propose a new interpretation of David Hume’s position on social contract theory. First, and acknowledging Hume’s critical stance on contractualism, I reject the reasons usually adduced to explain his position: empiricist methodology and utilitarianism. Instead, I argue that to fully understand Hume’s position on contractualism, one must take into account both a psychological methodology and a normative outlook. Second, I highlight Hume’s constructive proposals on the origin and foundation of government and justice, as well as the (...) philosophical approach that he suggested when discussing politics, i.e., mediating between parties. As I argue in this article, these latter aspects of Hume’s political philosophy, often disregarded when examining his reasons against contractualism, are nevertheless essential to understand his views on social contract theory. (shrink)

This paper attempts to reassess the standard sociological canon and sketch the outlines of a new approach by bringing together a series of thinkers whose works so far have remained disconnected. Introducing a distinction between classics and background figures who were crucial sources of inspiration, it shifts emphasis to the late, reflexive works of Durkheim and Weber. These are sources for two types of reflexive sociology: historical and anthropological. The main background figures of reflexive historical sociology are Marx, Kierkegaard, Nietzsche (...) and Freud, while its protagonists include Foucault, Elias, Voegelin, Borkenau, Mumford, Ariès and Koselleck. A short introduction will be given to the four main fields of interest within the approach: the reconstructive histories of subjectivity, of forms of thought, of forms of knowledge, and of closed space and regulated time. (shrink)

To a greater extent than in other technical domains, research and progress in Artificial Intelligence has always been entwined with the fictional. Its language echoes strongly with other forms of cultural narratives, such as fairytales, myth and religion. In this essay we present varied examples that illustrate how these analogies have guided not only readings of the AI enterprise by commentators outside the community but also inspired AI researchers themselves. Owing to their influence, we pay particular attention to the similarities (...) between religious language and the way in which the potential advent of greater than human intelligence is presented contemporarily. We then move on to the role that fiction, science fiction most of all, has historically played and is still playing in the discussion of AI by influencing researchers and the public, shifting the weights of different scenarios in our collectively perceived probability space. We sum up by arguing that the lore surrounding AI research, ancient and modern, points to the ancestral and shared human motivations that drive researchers in their pursuit and fascinate humanity at large. These points of narrative entanglement where AI meets the wider culture should serve to amplify the call to engage ourselves with the discussion of the potential destination of this technology. (shrink)

This paper focuses on the concept of symbol and tries to outline its function as a means of communication. In order to describe the communicative qualities of symbol, it is necessary to show its ethical nature. The paper analyses the role symbols play in intersubjective relations, in the construction of the individual’s reality, and in the human ability to attribute meanings and assign functions.The conceptual frame- work for the understanding of what symbol is, how it works, and how it is (...) made is a particular combination of phenomenology and pragmatism, which lies on the theory of ‘appresentation’, as we can find it in Alfred Schütz’s viewpoint. The paper invites a reflection on the power of symbol, particularly on its power to communicate the incommunicable. (shrink)

Hobbes’ natural law theory has been discussed far and wide. Some interpreters ended up defining Hobbes as a natural law theorist, some others as a legal positivist. In this paper, I analyse the work of two important scholars, Howard Warrender and Norberto Bobbio, whose insights have stimulated an interesting debate about Hobbes’ political theory. Warrender gives God a central function in Hobbes’ political science. On his account, God is a lawmaker, his will is the source of a universal obligation, and (...) civil order is necessary to give force to the natural law that is the expression of divine will. In Bobbio’s interpretation, Hobbes is the first legal positivist of Modern age, as natural law is only ever given content by the sovereign’s will. Finally, I ask which is natural law and God’s function in Hobbes’ political thought, questioning some contemporary scholars in order to clarify Hobbes’ modernity. (shrink)

Human existence is intrinsically community-oriented. Persons find themselves as responsible in community. This is a classical and Christian insight that is supported by significant contemporary philosophers such as Gabriel Marcel and Emmanuel Levinas. This article makes the claim that to thrive as a person is to belong; indeed, that it is the experience of belonging that satisfies the human need for meaning, value, and purpose. The article proceeds by considering the term ‘community.’ In itself, ‘community’ is a common sense term. (...) However, it is also a symbol with dimensions of meaning beyond common sense implicit within it. For the sake of a richer understanding of belonging, this article proposes to discuss some of those dimensions under three headings: Dynamism; Communion; and Consummation. ‘Dynamism’ relates to the members of a community whose mutual participation constitutes the characteristics of that community. ‘Communion’ considers the emergence of genuine community, as opposed to general association, from the prior mutual will to accommodate the Other in the self. ‘Consummation’ considers the significance of communion as both the goal and fulfilment of each person and community. Put another way, consummation is the perfection of belonging. (shrink)

This article critically examines the postsecular literature with the aim of dispelling the scepticism about the concept’s theoretical import, critical power and analytical utility. It first presents an overview of the literature identifying two major fields, social theology and politics, within which three major critical leitmotifs are developed: (1) disenchantment and the loss of community; (2) the impossibility of absolute secularity; and (3) the exclusion of religion from the public sphere. In the second section, the shortcomings of problematizations (1) and (...) (2) are highlighted, originating from social theology, and it is argued that they have limited critical potential as they intend to renaturalize the religious. Instead, it is asserted that the concept has critical power when used within the context of a postreligious denaturalization of the secular. In the last section, the focus shifts to the analytical utility of the concept, and the article examines ‘postsecular society’ and ‘postsecularization’ in the light of the previous discussion. (shrink)

Problem setting. Latin America and the Caribbean traditionally referred to as a large and ambiguous region in an out-side territorial scientific environment. A whole stratum of problems of identities, peculiarities of self-awareness, civilization affiliations of messianic ’appointments ’ in the history of the region and the world, the development of ways of cultural and historical development corresponding to them, the affirmation of the tendencies of state formation is in a scientific researcher focus. Among the many aspects that conceptualize the demandfor (...) research in the region and its implementation, we would like to highlight the following: 1) Latin America and the Caribbean are, to some extent, «a territory of historically significant validation of modern trends» in their speculative lengthening, the field ofdeveloping new ones political and economic novations, including regarding various projections of the correlation of socio-political practices, institutional design and legal technologies, derived from the understanding of nature and the purpose of law. 2) The region ’provides ’ a wide range of heterogeneous materials for analytical work, both concatenate-linear in nature, and combining poly-meaningful multidimensionality, multifaceted coexistence of values generated by contemporary media, the glare of meanings, signs, intentions of conscious transformations, random «breakthroughs» of network travel followers. In the discovery literature thatfollows only the analysis of statistical indicators, it is often noted that Latin America and the Caribbean is a region of polarization. 3) Considering the full amount of opportunities and perspectives available, Latin America in general, in some associative formulation, is clearly «boxing at levels below its weight and its impact on international canvases», that is, there are some reasons for internal and external character that significantly reduce the region’s role in the world, affecting accents of processes of political, legal and economic worsen the work «for the common good», underestimate «the bar of tasks and results» do not meet the expectations of the significance of the region. Recent research and publications analysis. The paper uses an interdisciplinary approach involving the research of representatives of various sciences. Concerning the approach to certain aspects of the constitutional process in the countries of Latin America and the Carribien was used the researches of Ukrainian authors Yu. M. Todyka, V. P. Kolisnyk, Yu. G. Barabash, M. P. Orzikh, T. M. Slinko, A. G. Kushnirenko, pertaining to in relation to consideration ofpeculiarities ofdevelopment andfunctioning of the model of the presidential state was launched analytical andfunctionality materials I. V. Protsiuk. On the conceptualization within the political science tradition in connection with the problems of the political regimes, their development in the conditions of conflict of the present, in the face of threats and challenges of a multifaceted nature are included the materials of methodological and theoretical importance M. P. Trebin, I. O. Polishchuk, D. Denisenko, G. M. Kutz, O. A. Fisun, M. A. Polovyi and, in the context of regional- geopolitical dimensions, V. Yu. Karasev. Among the foreign authors on the subject area of the study, we note the conceptual vision of the combination ofeconomic cycles and political and legal processes of the present Daniela Campello, the development of the author of the theory of «path dependence effect» by J. Mahoney and researchers of modifications of the development of neo-patrimonialism in Latin America and Karsten Bachle. Focused on the trends and innovations of the constitutional process in the countries of the region are the scientific orientations of Rogelio Nu'nez and P. I. Kostogryzov. A broad analytical and research base on the transformation of political regimes in Latina America and the Caribbean and the peculiarities ofpolitical processes in individual countries are provided by the works of B. Geddes, G. O’Donnell, L. Diamond, D. Ziblatta, S. Levitsky, Z. V. Ivanovsky, T. A. Vorotnikova, P. P. Yakovlev, D. V. Morozov, and others. Paper objective. The purpose of this work is to find out the broad contexts of the relationship between economic and political and legal processes in Latin America and the Carribien countries with attention to the peculiarities of the rule of law formation. The tasks are to analyze a set of approaches to finding the causes of the difficulties of socio-political and institutional-legal development in the region with the involvement of interdisciplinary scientific experience and to identify some essential features of meaning- forming and socio-constructing phenomena in the contextual contours. Paper main body. One of the options for designating the specificity of the current state of affairs is framed in the concept of the so-called «curse of volatility» - the dependence of local, mainly commodity and export-oriented with low internal economy savings from cycles, fluctuations of the world economy. This dependence is a definite structural factor and has been forming for a long time. Also, macroeconomic indicators within the framework of a certain political economy methodology in the projection for the sum ofpolitical and legal events allow us to see the spread of ideology, whether left or right, the rise of populism, the tendency for further democratization of the way of life or vice versa from democracy, the relative calm of the political process or the turbulence ofpolitical events are, after all, tied to basic economic indicators, and often more or less relevant to us and corresponding to figures about the level of safety of life. The trajectory of development was laid down by some decisions at a time of critical juncture when privatization created the basis of the local economy as a structural part of the world capitalist system with its dynamics of development that facilitated the formatting and reproduction of the reactive sequences caused by different types of liberal reforms. Conclusions of the research. The particular attention in Latin America and the Caribbean countries on the expectations and responsibilities of building the future is focused on the development of Constitutional law as a leading sphere in the system of national law. Hence the numerous constitutional changes in the countries of the region, the constitutional reforms of different grades, which are intensively continued today. The lifestyle liberalization, resolving key property issues, attempts at democratization in Latin America and the Carribien countries took place in different ways, but after the foundations ofpublic law that were borrowed in outline in the USA. Between enshrined key provisions in the Constitutions and the coexistence of essentially diverse mass consciousnesses and aspirations on different ’floors’ of the society, has raised multi-dimensional discord, that is emerging from the institutionalization of the liberal-democratic model of the state, generated in the context of understanding freedom as a key concept. Therefore the aspect ofan all-public agreement on coexistence rules does not appear to be fully realized, which gives rise to a search for a constitutional character. The focus remains on the relationship between multiple interests and ideas about the common good, by means of the formation of the general will in the structure and practice of constitutional-democratic regimes. It is inextricably linked to the transformation of the concepts of representation and citizenship. Democratic legitimation is correlated with ideas about the rule of the masses, the will of the majority in the living creation of the norms of life, and with the accompanying active and continuous participation in the political process of large groups, sectors of the population. The constitutional creativity of the countries of the region shows the element of an assertion of messianism, the designation of the special role of the country, its leader, ideology, the Constitution in the processes of historical implementation at the level of regional or the world. This moment of national pride for the country and its contribution to the cultural and civilizational space of history is realized in experimental projects of various expressions. (shrink)

The author uses the essays in this issue as a springboard for making three points. First, he argues that most, if not all, current institutional versions of Christianity have failed to provide a meaningful framework for the spiritual life. Second, he argues that there is no ethics other than Judeo-Christian ethics and that there can be no bioethics other than Judeo-Christian bioethics. Finally, he argues that the overriding issue we face is notwhether to address bioethical issues from a Christian perspective (...) or from a non-Christian perspective, but rather whether we shall address biological and medical issues from an ethical or a scientific-technological perspective. (shrink)

Autopoietic societies have produced three major images of civilization: the Greco-Roman, the Eurocentric Western, and the Settler Society type. The most important incarnation of the latter to date has been America. This article explores the deep-going differences between American and European ideas of civilization. It examines how the American kind of autopoietic civilization expresses itself in preternaturally distinctive conceptualizations of nature and freedom, life and death, order and chaos, city and ecumene. The article discusses the political and social implications of (...) this. (shrink)

‘Gnosticism and Modern Nihilism’ (published in Social Research , 1952) is indeed one of Hans Jonas’ most famous essays, to which its author reserved very deep attention during his philosophical career. As a former pupil of Martin Heidegger and Rudolf Bultmann, Jonas started to deal with religious topics, and specifically with Gnosticism, from the very outset of his philosophical career in the 1920s. After gaining recognition thanks to his remarkable philosophical-existential interpretation of Gnosticism, he returned to the modern age and (...) its philosophical characters. Principally, Jonas discovered that modern philosophy up to Heidegger and Sartre suffered from a peculiar spiritual disease – namely, nihilism – that he had already traced in ancient Gnosticism and that he intended to reject. Therefore, Jonas’ acquaintance with ancient religion and thinking gave him a deep insight into the modern age and provided him with a first glimpse of what was later to become his biological philosophy. However, whoever could imagine that the idea of tracing similarities between Gnosticism and modern thinking came to Jonas at the beginning of 1950 from the famous philosopher and biologist Ludwig von Bertalanffy? In this article, I shall endeavour to demonstrate this thesis by quoting from unpublished documents. However, I shall also try to prove that Jonas did not follow von Bertalanffy’s advice completely. The overall aim is, therefore, both to highlight the origins of an essential turning point in the thinking of Hans Jonas, and, on such a basis, to outline the innovation and originality of his philosophical contribution. (shrink)

Religion and violence are related in an ambivalent, paradoxical way, for the systems of religious knowledge tend to prohibit violence and to motivate it at the same time. This paper looks for the roots of that ambivalence and reveals particular mechanisms that generate violence within religious systems and their associated practices. It argues that violence in religious systems is present in at least three forms: It is inherent to communication with the “sacred,” it is generated by processes of inclusion and (...) exclusion, shaping religiously interpreted lifeworlds, and it is motivated or moderated by the respective semantics of religious narratives. The paper concludes that violence as a moment of hierophany is constitutive for the living experience in religious systems and cannot be eliminated entirely by moderating semantics. (shrink)

In contrast to Jean-Francois Lyotard’s classic warning, postmodern society in the United States seems increasingly influenced by metanarratives—religious metanarratives. This article examines the implications of this religious resurgence for educational researchers. It offers a competing analysis of the postmodern that draws on Harold Bloom, Slavoj ŽiŽek and others to identify the gnostic elements in contemporary religiosity, both in Europe and the United States. This competing reading of postmodern religiosity suggests a reframing of Lyotard’s paralogy—research that searches for instabilities in the (...) framework of knowledge. Drawing examples from recent educational research, I will argue for ways in which researchers can better engage religion in their work. (shrink)

In this article, the author attempts three things: (a) to describe the main beliefs of the “continental empiricist” epistemology that dominated the study of the social sciences in North America since the mid 1930s; (b) to speak of the influence of this epistemology on the dominant or mainstream school in the study of politics; and (c) to propose a new-old approach to the study of politics, based on the thinking of Michael Polanyi (1891-1976).

There is a growing concern today with the state of ethics in higher education as it relates to everything from increasing corporate influence and widespread use of questionable research met...

In this article, an important set of general themes will be examined in relation to the ongoing problematization of the legitimacy of modern constitutionalism within a body of work that largely draws on Carl Schmitt’s political theology. In particular, however, the themes discussed in this article will focus on the later, post-war stages of his work contained in the brief, but dense volume entitled, Political Theology II. This work involves a sustained confrontation with the theologian Erik Peterson and the historian (...) of ideas Hans Blumenberg, a confrontation which helps to shed light on the broader significance of Schmitt’s work. (shrink)

This paper responds critically to Ronald Srigley’s groundbreaking 2011 study Albert Camus’ Critique of Modernity. Srigley’s book reasserts Camus’ credentials as a deeply serious thinker, whose literary and philosophical oeuvre was dedicated to rethinking modernity on the basis of critical reassessments of the West’s entire premodern heritage. Yet we challenge whether Camus was ever, even in his final writings, so uncompromisingly anti-modern as Srigley contends. Srigley’s attempt to present Camus as committed to a return to the Greeks, on the basis (...) of a total critique of modernity as deleteriously post-Christian, forces him to occlude important distinctions in Camus’ thought: those between unity and totality, rebellion and revolution. By contrast, we compare Camus’ defence of modern rebellion with Blumenberg’s argument in The Legitimacy of the Modern Age: finding justification for this rebellion in the deep problem faced by Christian theology of resolving the ‘problem of evil’. Finally, we suggest that Srigley overplays the extent of Camus’ ‘Hellenic’ critique of the Christian heritage, in contrast to Christian theodicy and eschatology, which serve to rationalize avoidable suffering. (shrink)

Referring to basic Weberian notions of rationalization and secularization, I try to find a more accurate sense of the term “secularization”, intending to describe adequately the position of religion in modernity. The result of this query is—or at least should be—a new, original conceptualization of religion as one of finite provinces of meaning within one paramount reality of the life-world, as defined by Alfred Schutz. I proceed by exposing a well known, major oversimplification of the Weberian concept of secularization, very (...) well outlined in Peter Berger’s The sacred canopy, in order to point to the genuine, much more differentiated position of Max Weber in this matter (especially from the period of Foundations of social economic and Economy and society), and, consequently, to return to the roots of Berger’s thought: phenomenological sociology of Alfred Schutz, an attempt to assure the philosophical foundations of Weber’s sociological theory. At a closer glimpse, transformation of religion in the modern process of rationalization does not consist—according to Weber—in eliminating religion and thus depriving society of the religious source of meaning, but in parallel emancipation of many different domains of rationality, including religion itself. Using Schutz’s analysis of the social world as a complex structure of many different final provinces of meaning, I describe religion as such a province and show what does the process of rationalization of this province consist and what it should consist in: a complex, ongoing exchange of cognitive relevances and contents, combined with growing autonomy of many different sub-worlds. Schutz’s theory of symbol, rooted in Edmund Husserl’s description of constitution of complex objects in mono- and polythetic acts of consciousness, moves the analysis to the epistemological level, pointing to a chance of intensifying our cognitive relation to reality through increasing interpenetration of various sub-universes of meaning. (shrink)

The topic of eschatology is generally confined to the field of theology. However, the subject has influenced many other fields, such as politics and history. This dissertation examines the question why eschatology remained a topic of discussion within twentieth century philosophy. Concepts associated with eschatology, such as the end of time and the hope of a utopian age to come, remained largely background assumptions among intellectuals in the modern age. Martin Heidegger, Nicolai Berdyaev, and Hans Blumenberg, however, explicitly addressed the (...) subject in their philosophies. The impetus of this study is Heidegger's statement, "Being itself is inherently eschatological," which indicates the centrality of the subject in his understanding of Being. This statement led to the question whether eschatology played a larger role in Western thought. It also raised the question concerning the relationship between eschatology and other philosophical subjects such as teleology. Because of the multitude of assumptions concerning the meaning of eschatology, Chapter One provides essential working definitions. In order to obtain a sufficient understanding of the topic and address the use of the term among the three philosophers, it was necessary to see how eschatology was understood and acted upon in Western thought. Chapter Two addresses the history of eschatology in the West and concludes that there are two general streams of eschatological thought that explains why it continued to remain a subject for contemporary philosophers. Chapters Three through Five address how eschatology was used by Heidegger, Berdyaev, and Blumenberg respectively. Each utilized the subject in different ways: for Heidegger eschatology constitutes Dasein's existence. Futurity ("forward-directedness") is a condition Dasein as a totality. Dasein is "being-toward-the-end" or "toward-death." Berdyaev combines the eschatological tradition with philosophical achievements and offers an "eschatological metaphysics." He distinguishes eschatology from teleology arguing against teleology, noting that only a "personalist" eschatology can solve the problems of dualism and objectification. Blumenberg differs from Heidegger and Berdyaev by offering a negative evaluation of eschatological belief in the West contending that the modern secular age is the result of a failed eschatology. The conclusion of this work follows Charles Taylor's contention in A Secular Age that "our sense of where we are is crucially defined in part by a story of how we got there." The conclusion is that eschatology, throughout most of Western thought, functioned largely as a background assumption for understanding time and history. The transition from the linear concept of time to a cyclical concept defines in part the modern secular age. The notion of future time is an important and often neglected dimension of hermeneutic understanding. The continued influence of eschatological thought in Western history explains why the philosophers under consideration in this work address eschatology and signals that its influence upon philosophical thought is not likely to diminish in the future. (shrink)

While post-modernist assaults on modernity correctly expose the pretensions of modernity – including its constructs of meaning in history, its abnegation of mystery, and its lapses into scientism, historicism, and relativism – the philosopher and theologian Bernard Lonergan discerned progress as well as decline in recent intellectual history. In part this is because under contemporary conditions we can avoid the pretensions of modernity, since – in the wake of modern science and modern historical scholarship – we witness the differentiation of (...) interiority, which, properly understood as the discovery of the self, may be seen as leading to a new integration of the spiritual, the intellectual, the moral, and the historical. (shrink)

Eric Voegelin and Eugen Rosenstock-Huessy provide an interesting and important contrast in their Augustinian diagnoses of modernity and the role of revolution and faith in salvation in history. For Eric Voegelin the desolation of modern humanity springs from its unreal elevation of the self – its Gnostic inheritance – and its immanentization of God and the eschaton into history and progress. In keeping with this is the moderns’ failure to appreciate that the symbolic order required for a fulfilling human community (...) and experience relies upon the necessity of maintaining God as a beyond in relation to society, man and world. Rosenstock-Huessy is also concerned that the failure of the moderns to understand the sign and significance of God is disastrous. And like Voegelin he is deeply opposed to modern Gnosticism and the pathologies that emerge from it, but Rosenstock-Huessy is also interested in something that is not Voegelin’s primary concern – mainly the role of providence in history. (shrink)