E-LOGOS, 2015 (vol. 22), issue 2

History of Philosophy

Aristippus and Xenophon as Plato's contemporary literary rivals and the role of gymnastikè (γυμναστική)

Konstantinos Gkaleas

E-LOGOS 2015, 22(2):4-11 | DOI: 10.18267/j.e-logos.418  

Plato was a Socrates' friend and disciple, but he wasn't the only one. No doubt, Socrates had many followers, however, the majority of their work is lost. Was there any antagonism among his followers? Who succeeded in interpreting Socrates? Who could be considered as his successor? Of course, we don't know if these questions emerged after the death of Socrates, but the Greek doxography suggests that there was a literary rivalry. As we underlined earlier, most unfortunately, we can't examine all of them thoroughly due to the lack of their work, but we can scrutinize Xenophon's and Aristippus' work. All of them, Plato, Xenophon and Aristippus, presented...

Cartesian dualism and the study of cultural artefacts

Terence Rajivan Edward

E-LOGOS 2015, 22(2):12-18 | DOI: 10.18267/j.e-logos.419  

This paper evaluates an argument according to which many anthropologists commit themselves to Cartesian dualism, when they talk about meanings. This kind of dualism, it is argued, makes it impossible for anthropologists to adequately attend to material artefacts. The argument is very original, but it is also vulnerable to a range of objections.

A New Conception of Ordinary Objects and the Role of their Identities in Perception

Jacob Caldwell

E-LOGOS 2015, 22(2):30-46 | DOI: 10.18267/j.e-logos.421  

This paper levels two charges against our current, mildly hylomorphic conception of ordinary objects: that it contains a logically faulty understanding of matter and an equally problematic treatment of identity; reification is the kernel of both. With the help of McDaniel and Wittgenstein, I construct a suitable critique of the ordinary object and its respective ontology, laying the groundwork for a new ontology of the ordinary object. The discussion of concepts and McDowell at the conclusion of the project acts as a lynchpin, connecting our subjective understanding of our experience with the objects of our experience.

PLATO, NONVIRTUOUS SOPHISTS AND TRUE PHILOSOPHIC RHETORICS

Jitka Paitlová

E-LOGOS 2015, 22(2):47-60 | DOI: 10.18267/j.e-logos.422  

In this paper I try to answer the question, why Plato was so spiteful towards sophists. The main point of my answer is the distinguishing between the standard ancient sophistry and the true philosophical rhetoric. According to Plato, the standard sophistry is dangerous because of it is aimed only at populistic savour, which surely doesn't lead to virtue. On the contrary, the true rhetoric is beneficial not only for an individual man but for the whole society because of it is based on the so called "civic virtue". My argumentation is based on the interpretation of Plato's dialogues Protagoras, Gorgias and Republic with regard to dialogues Statesman...

Instinct and Ego: Nietzsche's perspective

Khalid Jamil Rawat

E-LOGOS 2015, 22(2):61-70 | DOI: 10.18267/j.e-logos.423  

In Nietzsche's thought the criticism of the concept of ego occupies a dominant position. In Nietzsche's philosophy, the ego-both as a moral and as an epistemological subject--has received a serious criticism. Nietzsche views that the concept of ego, reason and consciousness have resulted from the breakup of human existence from a more natural state - a state in which instinctual activity dominated the human life. Nietzsche's concept of ego is closely related to his understanding of human instincts. The following article is an attempt to see the connection between the concept of ego and human instincts in Nietzsche's philosophy.

Aristotle's Views on Religion and his Idea of Secularism

Anna Makolkin

E-LOGOS 2015, 22(2):71-79 | DOI: 10.18267/j.e-logos.424  

The purpose of this article to tackle the current real danger of cultural vandalism, posed by radical Islam and the overall resurgence of the Religious in the modern notionally secular societies. The method of analysis used is Aristotle's semiotic theory, his classification of signs (false, belief-causing and knowledge-producing ones), and his idea of secularism as a prerequisite of civilized society.

Svět, tajemství, bohočlověk Člověk jako bytost transcendence u Karla Rahnera a Jana Patočky

Jindřich Veselý

E-LOGOS 2015, 22(2):80-93 | DOI: 10.18267/j.e-logos.425  

The article draws a comparison between concepts of human as a being situated in overal context and characterized by openness and self-transcendence in Jan Patočka´s and Karl Rahner´s thinking with specific regard to interpretation of the god-man´s figure. We compare and connect Patočka´s concept of the "world" and Rahner´s "mystery", their conception of history and radical danger of man. Finally we inquire the god-man interpretation, which may be understood as crucial for human existence for both authors and we can notice, that distinct interpretations of Patočka and Rahner are surprisingly close.

Philosophy of Science

On the Relationship between the Natural Sciences and the Humanities: Brockman's Concept of the "Third Culture" and its Criticism

Libor Benda

E-LOGOS 2015, 22(2):19-29 | DOI: 10.18267/j.e-logos.420  

The subject of this paper is an analysis of a recently proposed solution to the so-called two cultures problem, which was formulated in 1959 by Charles Percy Snow - the so-called third culture introduced by John Brockman in his eponymous book. My aim is to critically evaluate Brockman's concept of the "third culture" and to propose arguments supporting the view that it does not really represent a true solution to the two cultures problem but on the contrary illustrates a prevalent existence and actuality of the problem. For this purpose the study makes use of the concept of trading zones, introduced by philosopher and historian Peter Galison to describe...

SELLAR'S CONCEPT OF MANIFEST AND SCIENTIFIC IMAGE

Miroslav Vacura

E-LOGOS 2015, 22(2):94-102 | DOI: 10.18267/j.e-logos.426  

The philosophical work of Wilfrid Sellars tries to make connection between American pragmatic philosophy and other philosophical traditions, like Plato's, Descartes' or Kant's. Although he focuses on explanation of the whole of our world, he doesn't ignore purely pragmatic questions of know-how. The central topic of his philosophy is the problem faced by any philosopher - dualistic character of our reality - two pictures of the same order of complexity, each of which tries to be a complete picture of man-in-the-world, and which, we must integrate into one vision. Sellars refers to these pictures as manifest and the scientific images of man-in-the-world....