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201. Dialogue and Universalism: Volume > 25 > Issue: 2
Ana-Maria Demetrian The Human Character in Times of Conflict in Selected Twentieth Century African American Novels
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The novels of the Civil Rights Era are the place where voices speak the unspeakable, where the reader is showed from various angles the human character in times of conflict. The novels chosen for analysis—The Color Purple and Native Son uncover oppression and trauma, ways to cope with the ills of a society, and the forms of redemption or healing methods according to the case. The issues tackled are not just racial, they are human issues too. In every story there are universal lessons for times of conflict when the power of reason should prevail. The message is to learn from history and thus prevent evil from reappearing.
202. Dialogue and Universalism: Volume > 25 > Issue: 2
Isabelle Sabau The Impact of Technology on Humanism and Morality
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Advances in commercialism, materialism, and especially the exponential growth of telecommunication and social media, have dramatically altered the way human beings relate to one another and their environment. New means for providing access to education have arisen including online courses and programs thereby enhancing opportunities for participation in educational offerings and collaborative exchanges across the globe. This paper proposes to examine the online learning and its connection to the ultimate principle governing the values—integrity.
203. Dialogue and Universalism: Volume > 25 > Issue: 2
Artur Karimov Virtue Epistemology as Answer to Skeptical Challenge
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The paper analyzes the strategy of refuting skepticism by virtue epistemology of Ernest Sosa. Responses to skeptical challenge are overviewed. The philosophical and meta-philosophical strategies are outlined. The solution based on distinguishing between reflective knowledge and animal knowledge is considered. The internalist assumptions of skepticism are critically exposed. The notion of web of belief is further used to support an anti-skeptical position. Shane Ryan’s notion of epistemic grace is put forward in defense of the virtue epistemology approach.
204. Dialogue and Universalism: Volume > 25 > Issue: 2
Anna M. Ivanova Understanding Others: The Coherentist Method in Intercultural Communication
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The article introduces theories of epistemic justification to the problems of understanding in communication. Two dominant approaches in contemporary epistemology—foundationalism and coherentism—are applied in intercultural discourse. Since the intended meaning of utterances in communication is reached through inference, beliefs about the intended meaning are justified with respect to the evidence of communicative behaviour and context. Tracing the difficulties of intercultural dialogue, the article argues that the coherentist method of justification is more useful than foundationalist one. Coherentism is consistent with the open-mindedness and unprejudiced reasoning, both of which are crucial parts of intercultural competency.
205. Dialogue and Universalism: Volume > 25 > Issue: 2
Liu Jingzhao, Guo Jie The Function of Intentionality in Ideological Cognition and Practical Activities
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The aim of our research is to demonstrate that intentionality as a major property of consciousness and as a basic state of mind plays an important role in all the activities in which the subject is related to the objective world. This paper is based on John Searle’s theory of intentionality. Both ideological cognition and practical activity are object oriented activities. However, the objects targeted by them and the ways they are associated with their subjects are different. The function of intentionality of ideological cognition is mainly reflected on its directedness, whereas in practical activities—on its motivating and regulating capacities.
206. Dialogue and Universalism: Volume > 25 > Issue: 2
Elina Minnullina Objective Knowledge in Communicative Practice
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The paper considers the nature of knowledge in communicative action. It is emphasized that knowledge is not a hypostatized sphere. Objective meaning is an element of the discourse space, which may be defined as an interaction between speech acts, extralinguistic reality and texts. We intend to show that discourse is a purview of social schemes and standards, and its impact on communicative community is connected with the fact that the speech act is a perlocutionary effect.
207. Dialogue and Universalism: Volume > 25 > Issue: 2
Svetla Borisova Yordanova Manipulations of Questions or Manipulations with Questions
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I consider problem of questions used with the purpose of manipulating. If one is proficient in the art of asking questions, he/she can manipulate answers to the posed questions. If one does not want to be manipulated by questions, one should manipulate questions themselves. Moreover, I show that questions are not only a tool of gaining new information.
208. Dialogue and Universalism: Volume > 25 > Issue: 2
Vihren Bouzov Orcid-ID Globalization and Cosmopolitanism: Some Challenges
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This paper discusses certain major challenges to the justification of ethical cosmopolitanism's existence. They can be understood in the context of effects of the global economy on human life and values, due its social imbalances and inequalities. The foremost guiding idea of ethical cosmopolitanism maintains that all humans must be considered to be equal. However, this postulate is questioned in the globalization era.
209. Dialogue and Universalism: Volume > 25 > Issue: 2
Valery Goryunov Redundancy as a Driving Force of Human Existence
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The technosocial formula is a key concept in social cognition. It means that society needs a larger amount of life resources than people can produce. The main social goal means relationship along with technology is a provision of material production. Man is redundant to the extent to which his appearance goes beyond the natural balance. Production growth increases the amount of excess consumption and population, and at the same time the scarcity of natural resources. The volume of world energy consumption is increasing, while hydrocarbon energy sources are exhaustible. It is necessary to change the technology of energy-oriented use of oil. The main consequence of the reorientation to the use of biological resources will be the restructuring of the social world.
210. Dialogue and Universalism: Volume > 25 > Issue: 2
Ionut Untea From “The Kingdom of Darkness” to “The Pit Beneath the Cave”: Leo Strauss’s Critique of “Steady Progress” and the ContemporaryIdeal of Sustainable Development
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In the Persecution and the Art of Writing (1952) Leo Strauss criticized the replacement of philosophical enquiry in youth education with history of philosophy and of philosophers with specialists in certain scientific fields. Contemporary calls for a “global social contract” (Philippe Moreau Defarges, 2010) emphasize the need of reforming international institutions and the importance of a youth education “for” sustainable development (UNESCO Decade of Education for Sustainable Development 2005–2014). Philosophical voices decry the ever-growing importance of institutions at the expense of individual freedom of expression and action. The article explores common points and differences between our ideal of sustainable development and the Straussian ideal of creative philosophical thought.
211. Dialogue and Universalism: Volume > 25 > Issue: 2
Eric Gilder Where Have All the Characters Gone? Understanding the Changing Ethos of Higher Education and the Reclaiming of “Being”in Higher Education via an Analytical Matrix
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Loosely drawing its inspiration from the movie “The Matrix,” the article first walks the reader through the seminal work of two philosophers not usually placed together—Stephen Pepper and Richard Weaver. Specifically, the paper draws from Pepper’s philosophical categories of knowledge (formism, mechanism, contextualism and organicism) and Weaver’s philosophical categories of argument (argument by definition, argument by analogy and argument by cause-and-effect/ circumstance) to create an analytical matrix of twelve categories by which the varied formative institutions of higher education today, both in structure and exemplars, can be profitably compared both to the ethos of the “classic” university of the past. From within these competing historical models and their present-day reiterations, the locus of the often “disappearing” human being within them can (perhaps) be re-discovered by a reclaiming of a comprehensively self-reflective and critical reconstruction of meaning, a meaning which is often cloaked by a “secret” ideology governed by an unacknowledged worldview.
212. Dialogue and Universalism: Volume > 25 > Issue: 2
Renat Apkin Human Functions and Human Nature: Radiation Life-Threat
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Radioactivity accompanied by ionizing radiation has always existed on the Earth, as well as in space, and so in every living tissue there are traces of radioactivity. With the discovery of the said radiation and identifying its effects on the human body, the fear of this phenomenon appeared. At high doses radiation causes serious tissue damages, while at small doses it can cause cancer and induce genetic defects. The best antidote for fear is knowledge. It is important to know the margins safety of radiation for human life. As a result, the topic of radioactive contamination of the environment has now become one of the most significant. In recent years the radon problem is a subject of a wide debate of geologists, geophysicists, ecologists, physicians, specialists in radiometry, and, of course, philosophers and sociologists, since the need for assessing the potential radon danger concerns human lives, human functions in society, and human future.
213. Dialogue and Universalism: Volume > 25 > Issue: 3
Małgorzata Czarnocka Editorial
214. Dialogue and Universalism: Volume > 25 > Issue: 3
Witold Płotka Introduction
215. Dialogue and Universalism: Volume > 25 > Issue: 3
George Heffernan Phenomenology of Evidence: Promises, Problems, and Prospects
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According to Ricoeur, phenomenology is “for a good part the history of Husserlian heresies.” In this paper, I argue that, at the crossroads between a possible “topography of heresies” and a potential “geography of horizons,” phenomenology of evidence takes “the road to renewal” in pursuit of knowledge of knowledge and truth about truth. In doing so, I suggest that phenomenology of evidence is not “heresy” against “orthodox” or “analytical” theory of knowledge. Rather, in so far as it is required by a phenome-nological description of knowledge, phenomenology of evidence represents critical heterodoxy in the face of dogmatic orthodoxy. As such, it serves as a first step on “the road to renewal” of reflection on truth. Thus phenomenology of evidence emerges as one of “the many faces of contemporary phenomenology,” and as a very bright one indeed. In support of this position, I present arguments in the form of ten lessons from phenomenology of evidence for contemporary theory of knowledge.
216. Dialogue and Universalism: Volume > 25 > Issue: 3
Andrzej Przyłębski Neither Heresy nor Renewal: Phenomenology as Permanent Self-correction and Self-improvement
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The article considers the problem of the redefinition of the concept of phenomenol-ogy after Heidegger’s critique of the idea of presuppositionlessness, Ricoeur’s criticism of the beginning of the transcendental ego, and Merleau-Ponty’s criticism of Husserl’s perceptual apprehension.
217. Dialogue and Universalism: Volume > 25 > Issue: 3
Rosa Maria Lupo Do Phenomenological Heresies Exist?
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Should contemporary phenomenology be considered as a series of heresies or is it still possible to follow the direction of classical phenomenology to renew it? Does a classical phenomenology exist at all? We can already observe in Husserl’s work a kind of stratification of phenomenology which makes it possible to affirm that from its beginning phenomenology has been already deconstructed and revised, never closed in a specific ontological field. Rather it is an indication of a method, of a cognitive praxis with a transcendental status. That opens phenomenology up to continuous revisions according to the object to which consciousness is addressed. This methodological essence of phenomenology explains its wide thematic modulation and its claim to be applied as a method to everything that has a phenomenal nature. As a way towards phenomena, the aim of phenomenology still today goes on deciphering the conditions of phenomenality and its reception by subjectivity.
218. Dialogue and Universalism: Volume > 25 > Issue: 3
Kenneth Knies Crisis and the Limits of Phenomenological Reason
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I consider two criticisms of Husserlian phenomenology that claim to find support in Husserl’s own Crisis. The first holds that the crisis-problematic entails a concession to the power of historical tradition that Husserl evades. The second holds that the crisis of science is a permanent feature of reason, though Husserl naively promotes its resolution. Against the first, I argue that the systematic question addressed by the historical method of Crisis is not “What can we know?” but “What are we entitled to hope?” The debate about historicism thus obscures that Husserl’s historical reconstructions represent a practical extension of phenomenological reason. Against the second, I argue for a dis-tinction between two concepts: “Krisis der Wissenschaften” and “Unwissenschaftlich-keit der Wissenschaften.” While the latter includes elements of Sinnentleerung inherent to science, the former refers to a wavering faith in science’s Lebensbedeutsamkeit that phenomenology can reasonably claim to stabilize.
219. Dialogue and Universalism: Volume > 25 > Issue: 3
Saulius Geniusas The Pathos of Time: Chronic Pain and Temporality
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The paper offers a phenomenological interpretation of the temporality of chronic pain. First, I maintain that the field of presence constitutes the exhaustive horizon within which chronic pain is lived. Secondly, I argue that chronic pain is a form of depersonal-ization in that it cuts the field of presence from the past and the future. Thirdly, drawing on some recent phenomenological and neurological findings, I argue that the past and the future, despite their apparent irreality, continue to affect the present “behinds its back”: either through implicit bodily memory, or through implicit bodily anticipation. Thus despite its depersonalizing effects, chronic pain is a deeply personal experience. In my conclusion, I turn to the therapeutic significance of such a phenomenology of tem-porality. I maintain that if chronic pain is nested in implicit temporality, then to confront it, one must become conscious of its effects and, if possible, neutralize their meaning.
220. Dialogue and Universalism: Volume > 25 > Issue: 3
Aleksandra Szulc Stein and Heidegger: Two Phenomenologies
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The paper analyses Martin Heidegger and Edith Stein’s conceptions of phenomenol-ogy. These analyses provide a basis to explain Stein’s critique of Heidegger’s thought. The author presents Heidegger’s hermeneutic phenomenology which assumes that the understanding of being is a fundamental category, and, next, elucidates Stein’s personal phenomenology. Heidegger and Stein, both Husserl’s students, change his conception: Heidegger introduces a new method and goal of investigation, Stein adds to it the Chris-tian faith. In the last part, the author shows how Stein proves the incompleteness of Heidegger’s analysis of Dasein, death and temporality, in her view, the main shortcom-ings of his thought. Stein accuses him of saying nothing about the possibility of eternity and of taking into account only finite existence. The author of paper claims that Stein’s appraisal stems from her understanding of phenomenology which differs from Heidegger’s one.