NotaBene е електронно списание за философски и политически науки. Повече за нас

Списание NotaBene Брой № 3 (2009)

Тема на броя: ВРЕМЕТО

Time, Human Consciousness, and the Twin Paradox

Humans are time-beings. They are laid in time, their consciousness is one of things-in-time. In Kant’s transcendental philosophy time is a pure form of sensuous intuition. But if we think of time as a physical concept, then we may stick to two different views about its nature - dynamic and static one. The first regards the “flow” of time as a real process. The world exists only in the “present” moment. The other view regards all states from the history of an object to be equally real, i.e. the flow of time is mind-dependent. Only the static view of time can treat the twin (or the clocks) paradox in a non-contradictory way. But an unexpected peculiarity comes to the fore, concerning the conscious grasp of the moment of the encounter of the twins. It invites the option Kant’s transcendental conception to be revisited.

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Метаезиците. Символи на цикличното време

“In the beginning was the word.” The word gives meaning of the idea, gives substance of the knowledge, it shapes the created reality. The present multimedia environment and the antagonistic social conditions set the word against the meaning, turned the language into the screen of reality. Becoming aware of the manipulation on the first level of communication – verbal expression – (phonetic language) man turns his attention to the next – intuitive (extrasensory) perception and expression through abstract symbols. While the intuitive communication presents direct transmission of information in the conditions of interpersonal brain resonance, the sophisticated archetype of the entire personality finds expression in the symbolic language. It is the sign of the universal identity of the vector symbolic of numbers, forms, sounds and emotions, as well as of the matrix symbolic of the unity of their counterparts.

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Видимостта и виждането в разказа на Емилиян Станев „Лазар и Исус”

The universal symbolism of the Bible used in an aesthetic narrative structure acquires new individual meaning – human fear of the immensity of spiritual dimensions, which gives life to a world of seeming understanding as apposed to true knowledge.
The visual perspective in the story “Lazarus and Jesus” by Emiliyan Stanev points to the world of human logic as apposed to inner vision and Logos – the divine knowledge. Fear of Logos is a rush into death and human logic, which gives rise to a world of false understanding and loss of spiritual perspective. The visual as apposed to vision places the mind into the circle of appearances, where life to the body becomes death of the soul, while resurrection can be understood in spiritual terms only. The story dramatically opposes the impulse for spiritual resurrection and the urge into fear leading to death of body and spirit. Loss of vision turns the mind into a slave of appearances; loss of knowledge turns the mind into a prey of fear and distorted logic.
The dynamic between the visual and inner vision becomes symbolic of the dynamic between death and resurrection as well as between knowledge and distorted understanding. Those dynamic relations give depth to understanding basic psychological and epistemological problems from the viewpoint of a humanitarian pessimist.

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Градът: архетип и топос

The present article is an experiment for treatment and interpretation of the symbolics of the town's space on other leve, different from the purely ethnographical. Taking in mind the thesises of famous ethnologists and anthropologists that the ethnology is more an original method of learning than a source of privat knowledge (Mauss) and that no science can consider the structures proceeding from its field as limited, as some arrangement of certain parts (Levi-Strauss) the symbolics of the town is treated both in its representation, psychologically (as archetype) and in its concreteness, physically and architecturally (as topos).

Proceed from the maxim that: 1.Culturologically the town is a „centre" - meeting of sacral and profane spase. 2. Historically and philosophically the town is a continuum of the world history. 3. Psychologically the town is an archetype of the power - conflict and reconciliation between the collective unconsciousness and the ego consciousness - the present attempt is only marking of a detailed investigation of the town's symbolics.

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Minima moralia



Фридрих Ницше: критика на християнството и сриването на свръхсетивния свят

Волята сама по себе си, непознаваемата и единствена воля за живот при Артур Шопенхауер отрича християнството, волята за власт (мощ, сила) на Фридрих Ницше също така го отрича. Ницше обявява не само, че бог е мъртъв, но и че светът има нужда от преоценка на всичко досегашно, което го е вълнувало или което го е пропивало и разяждало отвътре. Зовът на Заратустра не е зов към смърт, а към живот. В християнството Ницше съзира деградацията на човешкото, на това, което е живо, и което се стреми към живот; той говори за упадък на самата живееща същност на човека, на устрема му към съвършенство, към борба, към живот тук и сега. Философът подлага на критика основите на християнството, неговия стремеж към всичко, което е „над" и „отвъд". Тук - в света на Ницше - няма бог, няма живот след, няма чакане на отвъдното, няма рай и ад. Упадъкът се състои в изсъхването на живота и стремежа към нещо, което не е в живота, а извън и отвъд него, в разложението и покоряването на монотонността. Животът се превръща в чакане, той не е живот сам по себе си, а единствено преходна спирка. Бог е мъртъв, защото той просто трябва да умре, за да може погледът да се насочи не нагоре, а надолу към самия човек, към живота на човека като ценност, към волята му за живот, която е дишаща и жива, която не чака, а която е. Майкъл Тенър озаглавява послеслова си към книгата „Ницше" с остроумното „Ницше и застраховка „живот"" като в него споменава как цялата философия на Ницше е едно преосмисляне и оценяване на живота, на стойността му.

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