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T he study interprets Alain Badiou’s philosophy using Vincent Descombes’ Le même et l’autre (The Same and the Other). We believe that placing Badiou in the context of French philosophy of the 20th century can show him in a new light. Descombes’ book forms an interpretive framework from which the philosophies of Friedrich Nietzsche and G. W. F. Hegel emerge. We perceive Badiou as an author who connects two phases of French philosophy (postulated by Descombes): the period of the three H’s (Hegel, Husserl, Heidegger) and the period of (post)structuralism (Nietzsche, Freud, Marx). T he study will try to show connections, but also differences, between these concrete philosophies. The goal, in the meantime, is to shed light on Badiou, who can still be described as an (sufficiently) author who isn’t reflected, through the philosophy of authors who have already been reflected. We will move into the center of Badiou’s thinking through his inaesthetics.

The concept of agency and the position of the speaking subject in interpreting are key for an understanding of the interpreter’s role and the importance of codes of ethics, especially in community interpreting settings. The attempt to address these issues in an effort to establish a higher level of professionalism has been ongoing for many decades, but there is still a lot of controversy both in academic circles and in the practice itself. Scholars are still split between those who propagate a code of ethics which ensures accuracy, confidentiality, and impartiality and those who believe that the practitioner, under a different name (inter/cultural inter/mediator), is a mediator between cultures and thus, as the only agent of knowledge for all cultures involved in the exchange, should play a more interventionist role. And in the midst of this argument, all parties of the interaction (practitioners, users and providers of public services) may be deprived of their agency as speaking subjects. This paper will highlight some of the main arguments in this very sensitive issue and attempt an understanding of the significance of codes of ethics in dis/empowering the speaking subject, by taking a detour through the significance of Shakespearean names and Aristotelean virtues.

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In Nietzsche's "mature" texts, we are witnessing a complete dissolution of the subject. At first glance, however, this appears highly paradoxical (Wotling 2015), leading some commentators to suggest that there is a real contradiction in Nietzsche's work (Gardner 2009), insofar as the author never ceases to speak of himself and at the same time invites his reader to become who he is. Are we to understand, then, that any self is illusory and constitutes a metaphysical illusion, i.e., that the becoming in which we are always caught according to Nietzsche must make any position of a self impossible, and at the very least diminishing? Following in the footsteps of Alexander Nehamas (1985), we believe that we can overcome the contradiction identified by S. Gardner by showing that Nietzsche's conception of the self is not "realistic", but precisely also fictional and dynamically positive at the same time.

Il presente articolo mira a chiarire l’uso e il significato della nozione cartesiana di soggetto, domandando anzitutto la legittimità del suo impiego in relazione alla filosofia di Descartes, muovendo dalle critiche che tradizionalmente le sono state rivolte. Dopo aver esaminato le ricorrenze del termine ‘subjectum’ nelle Regulæ, mostrerò come esso venga assunto nelle Meditationes e poi nel dibattito con Hobbes: ivi, il termine ‘soggetto’ viene talvolta associato all’ego cogito, e rivela un’equivocità intrinseca di cui. Da ultimo, dunque, cercherò di rendere ragione delle diverse accezioni (almeno cinque) ricoperte dalla nozione cartesiana di ‘subjectum’.

This article discusses the linear placement of the syntactic function of subject in Northern Mansi, concentrating on the less frequent non-clause-initial placement, and differences between the nature of subject in active (SA) and passive (SP) clauses. The study is realized as a template analysis. The main aim of this study is to elaborate and expand on my previous template analysis on Northern Mansi constituent order (Virtanen 2021), regarding the subjects of both active and passive clauses. The data used in the study are gathered from ÐÓ¯Ð¸Ð¼Ä ÑÑÌÑÐ¸Ð¿Ð¾Ñ [LÅ«imÄ SÄripos], the only up-to-date Mansi newspaper. The most remarkable result of this study is that the majority of the non-clause-initial subjects are pragmatically focal, which affects the linear placement of the subject. This finding does not overrule the earlier findings concerning the correlation between primary topic and subjects, but it refines the whole picture.

This article aims to show Foucault’s adaptation and creative development of Nietzsche's findings on the production of subjects through the interplay of, closely related, knowledge and power. What I am exclusively interested in is the problem of this production, or forming, of individuals. Because both authors have a lot of revealing things to say on it, I would like to analyse their concepts as complementary and, to some extent, mutually explanatory and ... corrective. Showing the specific mechanisms of power in modern society allows Foucault to reveal certain aspects of today's subjectivity that would be difficult to see from the perspective adopted by Nietzsche. His research therefore significantly complements Nietzsche's account of our becoming what we are. But I also believe that the conclusions which Foucault draws from his creative interpretation of Nietzsche's revolutionary insights can be corrected, or significantly supplemented, by some ideas that can be found in Nietzsche's work itself.

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This paper aims to show the specific structure of the design of Uzunović's novel I Am, which on the one hand inherits a postmodern approach to the structure, and on the other hand, succeeds in concealing the relativism of the organization of the world with a zone of emotions. Genre-wise, Uzunović's novel fits in the novel book genre, in which the bildungsroman is enriched with a cultural image of a travelogue, that is, a chronotope of its events. For this reason, in this novel, the questioning of the identity of his hero concerning what was offered to him by the place and time of his birth will come to the fore, then the questioning of the subject's alienation in the zone of the Other, from which again a fragmented writing style will emerge, which, finally, will have its generalization of profits based on the phenomenon of universal sympathy.

The article comparatively asks about the form of subject orientation in children's theology and children's philosophy. Central to this is the respective understanding of the subject, which is located in the matrix of strong - weak and static - dynamic. Both children's theology and children's philosophy work with a strong concept of the subject. However, this is more static in children's theology than in children's philosophy. On the strong - weak axis, it becomes clear that children's philosophy is more explicit about the contextuality and interconnectedness of subjects than children's theology. The orientation towards the strong, rather static subject in children's theology proves to be didactically ambivalent. It endangers the goal-orientation, but protects against a didactics of images. The different forms of subject orientation in children's theology and children's philosophy are explained by specific competitive relations. [ABSTRACT FROM AUTHOR]

In this paper I explore Badiou’s construction of dialectics during the "red years" (1966-1976). I intend to highlight the political character of dialectics on the basis of a double hypothesis. First, that the Badiouan construction of dialectics provides an immanent and localist answer to the problem of the relation between structure and history. In this sense, I will organize Badiou's response to this problematic on the basis of his adoption of the principle of scission in Theory of the Subject [1982], in order to show the extent to which this specific construction comprises of a series of shifts in the relationship between structural and historical dialectics. The second hypothesis regarding Badiou’s approach is that such a dialectical construction remains on a political plane while at the same time restricting strategic questions to a speculative register. I will argue that the Badiouan dialectic elaborates the relation between structure and history via an affirmation of militant subjectivity, which might also be complemented with an engagement with effective history and a study of emancipatory struggles.

The purpose of the essay is to critically analyze the influence of J. Derrida’s deconstruction on David J. Gunkel’s book Deconstruction (MIT Press 2021). Gunkel’s handbook is aimed at making deconstruction a tool of critical thinking accessible to non-professionals. It turns out that accomplishing this task comes at the expense of precisely the critical potential of deconstruction itself. Gunkel is well aware that his arguments are sometimes superficial and overlook deeper problems that should be addressed. Such a failure takes the form of a fetishistic denial, which in psychoanalysis is summarized by the formula “I know well, but all the same.” In turn, deconstruction itself, insofar as it is separated from Kant’s transcendental philosophy and Hegel’s dialectics, becomes an academic ideology. Restoring its proper subversive potential can only be done by returning to a philosophy of reflection, in which the thinker himself must ultimately consider his own position as an author and bring it under criticism. This is the path that Gunkel avoids, because he could then no longer be the author of a handbook on deconstruction, rather than someone who practices deconstruction.

Francis Ponge’s work represents a highly reflective concept of writing. His attempt to come close to nature is determined by the conviction that this approach has to be taken by an almost monastic respect for the phenomena and has to eschew abstract notions and generalizations. His project of writing is a deeply moral one; it pursues a type of representation that involves the subject and does not conceive the world he approaches by writing as an object. In order to grasp the essence of this author’s work, Jacques Derrida’s monograph “Signéponge” is adduced, which is the most enlightening contribution on Ponge to have ever been made. Furthermore, it will be shown that Ponge’s work relates to issues that are central to the poetry of Friedrich Hölderlin and the language theory of Walter Benjamin.

In the existing philosophical interpretations of mystical experience (constructivism, essentialism, etc.), its essence is usually seen in the features of "mystical knowledge". At the same time, the value-semantic foundations of mystical experience and its existential aspect remain in the shadows. In this article, the mystical experience is analyzed from the standpoint of the theories of the subject's objective activity - the theory of activity (developed in Russian psychology), enactivism, and the concept of the "life world". It is shown that the essence of mystical experience is manifested not in cognitive, but in value-semantic, existential attitude to the world, which is represented by two groups of value-semantic viewpoints. In the first, the dependence of the subject on the sacred object of mystical experience is expressed, in the second - the volitional focus of the subject on overcoming such dependence, "mastering", "acquiring" the sacred object. These attitudes reflect the duality of the need-motivational sphere of consciousness, which gives the activity of the subject, on the one hand, activity, energy, and on the other, meaning. In mystical experience, the subject of active "development", "acquisition" (which can be both real and virtual) is an imaginative "otherworldly reality". The analysis allows us to conclude that mystical experience is one of the forms of motivational states of consciousness. Its peculiarity is that it is aimed at realizing the need for the harmonization of the subject's relations with the natural and social environment, the subject's finding the meaning of the "existence of his self" in an always open to the future, incomplete life world. It is the motivational basis that gives the mystical experience an improvisational character, as well as a creative, renewing potential (within the boundaries of the sensory-emotional experience of the world by the subject). The article also analyzes the concept of semantic reality. It is shown that the semantic foundations of mystical experience reflect the individually unique aspects of human life, are the result of the interactions of many factors of socio-cultural, individual-personal nature (psychological, medical, pharmacological, gender, psychiatric, etc.).

The article discusses the connections between education and media and proposes the use of media constellation analysis as an approach. It emphasizes that media play an important role in educational processes and that traditional educational theories often have a weak understanding of media. The media constellation model considers media as complex constellations consisting of materialities, knowledge/practices, content, and subject positions. The text examines the relationship between subject and medium in the context of cinema and emphasizes that subject and medium influence and produce each other. It also points out that subject positioning has a political dimension and includes certain individuals while excluding others. The article discusses various educational theoretical positions in relation to media constellations and emphasizes the importance of media practices in everyday life. It is stated that further research is needed to theoretically investigate the relationship between media and education in a more informed manner. [Extracted from the article]

Introduction A good example of emergentism - interpreted by M. Siderits [1] as - Buddhist reductionism) is an excerpt from the dialogue between King Milinda[4] and the monk Nāgasena[5] about the self, which is part of the text close to the Abhidhamma tradition entitled "Milindapaha" (or "Questions of King Milinda"). The text was published by V. Trenckner in 1880 in [2] and translated into English by T.W. Rhys Davids [3] in the series "Sacred Books of the East". Furthermore, there is an English translation by I. B. Horner [4] and Bhikkhu Pesala [5] and into Russian by A.V. Paribok [6]. There are also German [7] and French translations [8; 9]. Yet the classical translation by Rhys Davids is currently largely obsolete. Paribok's translation into Russian is not convenient for practical use as it would need to be further translated into English, and this double translation, which is not very good from the point of view of the philological approach to the text. We have therefore decided to make our own, new translation of the passage from "Milindapaha", in which the dialogue about the self is being held.

We live in the age of postmodernism, but since the modern period, the time of the Renaissance and the Age of Enlightenment, human has been put in the centre of our views. Our focus is primarily on this world and a human in it. Everything is subjected to a human, a human is (or wants to be) the measure of everything. The problem of anthropocentrism is manifested primarily in the fact that a human, as a subject, not only wants to subordinate objects but also other subjects. Thus, the modern emancipation of the subject led to extreme individualism, to the uncompromising assertion of the individual’s personal aspirations and interests, regardless of the common good, the common good of a particular community or the whole of humanity. The modern economic, ecological, cultural, social and societal crisis is one of the signs showing the crisis of a human, of the crisis in which a human has found himself as a subject. Therefore, a new definition of a human is needed, a definition that will transcend the narrow subjectivist paradigm and point to a human’s integrity and ethos. The article outlines the basic features of anthropocentrism and, in the second part, presents a new, comprehensive conception of a human as represented by a personalist philosophy, mainly through an analysis of the works of philosopher Martin Buber (Das dialogische Prinzip and Das Problem des Menschen). Personalism treats a human as »a whole« in all its dimensions and transcends a narrow and impoverished subjectivist conception. Namely, the impoverished image of a man prevents dialogue and the harmonious coexistence of diversity and divergence. The original contribution of the discussion is in the attempt to find the possibility of dialogue, as reflected in personalist philosophy, especially in the thoughts of Martin Buber and his conception of between (das Zwischen). Buber, a Jewish philosopher, introduces new views on human in his social and personal, moral and religious dimensions through his unique philosophy. Thus, »between« is shown as a fundamental fact of a human, as the realm of the human’s birth and life in all its authenticity. The article aims to show the inadequacy of a human’s anthropocentric conception which leads to alienation, to the existential crisis, the crisis of human relations, and, subsequently, general cultural and social crisis. The article’s basic thesis is in the fundamental idea of the new view on a human, given by personalist philosophy, especially Buber’s thoughts, where humanity could be lived only in relation to others and »between« is shown as a possibility and foundation of the dialogue.

Initially two-handed, Marek Bieńczyk’s writing evolved towards a hybrid, multi-genre essay formula. Referring to Sloterdijk’s concept of theoretical life (bíos theōrētikós), this evolution was presented as an expression of an attitude reluctant to create a coherent theoretical framework of scientific discourse and to construct a clearly defined identity of a scientist. It has been shown that this attitude is reflected in an increasingly frequent appearance of sylleptic selves in Bieńczyk’s essays. These subjects are placed in heterotopic spaces of acrobatic activism (which provides an alternative for a lethargic state of a theoretical man). By creating such subjects, the writer uses topoi of vertical poetics of rising and falling, which is characteristic for the melancholic imagination.

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This article is an attempt to present the views of the Polish philosopher on the phenomenon of religion. L. Kołakowski devoted almost all his professional life to the issue of religion. He places the area of religious experiences and beliefs within the framework of transcendentalism, one of the basic and mutually exclusive options: “transcendentalism – empiricism”. Empiricism is the sphere of naturalistic views and contents, and their most radical representatives are empirical sciences and philosophies related to them. Kołakowski points out that there is no reason for the naturalistic option to exhaust the cognitive content. However, a philosophical attempt to go beyond naturalism in grasping the Absolute and the self, ends in metaphysical horror. Hence L. Kołakowski points to religious perception as an area that remains non-scientific but this fact does not contradict its value. A special place in L. Kołakowski’s analyses is occupied by the anthropological argument under which the biologisation of human existence is unjustified.

Hegel’s Phenomenology of Spirit develops not only the idea of absolute knowledge but also the notion of an inner criterion [Maßstab] of the spirit. The inner criterion or norm of knowledge is what, in the end of the speculative process, appears as the form of absolute knowledge. Experience and inner criterion are responsible for the development of the consciousness that has to become itself. Becoming and absolute, temporality and timelessness are the substance that becomes and is subject. The actuality of this method of analysis of spirit will be shown and discussed in this essay.

The present paper concerns the discourse of metamodernism problem as a type of the anthropological myth. The anthropological myth is considered as a project for describing reality, which models a systematic consistent idea of a human being, reality, status of reality and develops ethic, aesthetic, axiological views of a subject. The article aims to determine the peculiarities of metamodernism as a fictional discourse of the anthropological myth on the basis of XXI century European novel analysis. The analysis is carried out with the use of the comparative method, contextual description methods, axiomatic method, discourse analysis method etc. The topicality of the undertaken research is determined by the appearance of a new fictional discourse in art at the beginning of the XXI century as well as a new aesthetic paradigm, not described yet. The texts of Western European novels written in the first two decades of the XXI century reveal authors’ consistent refusal of the principles traditionally viewed as post-modernist – novels featuring a simulated nature of reality, novels problematizing the relationships between the signifying and the signified, decentralizing the subject etc. The attempts to describe a particular cultural situation as an alternative to postmodernism have been taken since the 80’s of the XX century; metamodernism acts as one of such projects for describing the modern cultural situation. The paper analyzes the interpretation models referring to XXI century art on the basis Western European novels of XXI century. The author of the paper concludes that metamodernism as a fictional discourse of the new anthropological myth reflects a different idea of the reality. Metamodernism as a cultural project aims to “return” ontology, assume the availability of reality outside the cognizing subject’s consciousness, and surpass the iconic nature of reality. From the epistemological point of view, metamodernism offers cognition of the world and “Ego” via experience of “Another Ego”.

This article approaches the notion of engagement from the perspective of critical ontology. With language as the starting point of its hermeneutic task, it commences with an etymological analyses of diverse Indo-European words gravitating around the semantic field of the notion of engagement. From these introductory insights obtained by an exercise in comparative linguistics, devotion and commitment are mapped as two opposite, yet inseparable, modes of being of engagement. Both of these modes seem to condition engagement in an ontologically disparate manner. While examining their fundamental structures, some of the canonical concepts of history of philosophy such as being, existence, subjectivity, or world - and also some of its constitutive binary oppositions such as body/mind, individual/collective, transcendence/immanence, light/darkness and sacred/secular - will be reconsidered through the prism of different ontological dispositions that devotion and commitment impose respectively on engagement. The overall aim of this investigation is to bring forth the main existential characteristics of being-engaged, by interpreting the roles of who, where, and what of engagement, and in order to provide a fundamental conceptual apparatus for a critical ontology of engagement.

In order to understand today's social and political situation in East-Central Europe, one should examine in particular the consequences of post-socialist transformation. The negative and often very painful effects of the social changes that affected Central and Eastern Europe in the last three decades have not been overcome until today. This makes it all the more important to be better »prepared« philosophically for future social changes. François Jullien offers several suggestions for this. In the first part of my paper, taking Jullien's The Silent Transformations as a point of departure, I show that many of the problems that exist in East-Central Europe to this day result in large part from placing too much emphasis on the event of the revolution and too little on the transformation that occurred before its eyes. In the second and third parts, I indicate, pace Jullien, a way towards a moderate, »sober«, but nevertheless creative and productive understanding of the active agent by appealing to the work of Hans-Herbert Kögler and Fabian Heubel. [ABSTRACT FROM AUTHOR]

The article details the biography and teachings of Śāntarakṣita (8th century), a famous Buddhist scholar and enlightener, a leading figure in the spread of Buddhism in Tibet and his closest student Kamalaśīla (also 8th century). Śāntarakṣita is the author of several treatises, including Compendium of Entities - Tattvasaṃgraha, a monumental work that can rightfully be called the Buddhist Philosophical Encyclopedia, consisting of 26 sections (the Tibetan translation contains 31 sections), in which all key philosophical schools of India, namely: Mīmāṃsa, Vedānta, Sāṃkhya, Yoga, Nyāya, Vaiśeṣika, Lokāyata, Jainism and Buddhism of other sects) are analyzed and subsequently refuted. Kamalaśīla is a direct student of Śāntarakṣita, the author of a word-to-word commentary on the teacher's Tattvasaṃgraha. The article also dwells on the history of the discovery and study of the Tattvasaṃgraha. The novelty of the study lies in a full-length encyclopedic presentation of the philosophy of Śāntarakṣita and his immediate student Kamalaśīla. A special contribution of the author to the study of the topic is the demonstration that Śāntarakṣita, as a representative of the Yogācāra-Madhyamaka school, worked in the genre of synthesis of the teachings of Yogācāra (Vijānavāda) and Madhyamaka (Śūnyavāda), and in the field of epistemology he continued the theories of Dignāga and Dharmakīrti.

The aim of my essay is to point out Paul Ricoeur’s conception of justice as a crucial dimension of his political philosophy. A further emphasis is given to the term “subject of rights” and the term “law,” which are tightly connected with Ricoeur’s idea of justice and his conception of responsibility. In the following, the emphasis is laid on Ricoeur’s notion of justice, embedded within the “little ethics [petite éthique]” of his book Soi-même comme un autre [Oneself as Another]. In several of his texts, Ricoeur deals, from different points of view, with the heterogeneous character of the just. He is particularly interested in anthropological, ethical, legal, socio-political, and philosophical aspects of the just as a multifaceted phenomenon.

The purpose of this essay is to deepen philosophical and critical issues related to the ‘literary Ego’ by articulating the conceptual and theoretical premises of a contemporary corpus. To date, the subject of my study lacks a relative critical literature which is epistemologically developed starting from the philosophical component. In the essay, a thematic reading of the materials relating to the literary subject was actualised, which led to the development of an equally comparative-formal and theoretical-literary discourse. What has been deduced is a character of profound interconnection between the insights offered by reading the essence of the ‘literary Ego’ as an empirical and phenomenological res. In conclusion, an attempt was made to highlight the concreteness of this character, which offers the starting point for further studies.

The article deals with the investigation of the specific features of idiom interpretation at the eye-mindedness stage. The ability of a subject to perceive the external resemblance of objects makes their hidden features invisible. In the cognitive process the subject learns to perceive and to interpret the outside world as the complex of objects, situations as a whole for self-identity and developing the capability to identify himself regarding this reality. It is a matter of common observation that one of the most complex forms of metaphorical thinking is the subject ability to interpret a figurative meaning. In the course of the imagination intentional development the acquired ability to think metaphorically influences the comprehension of many aspects of language, including the correct interpretation of idioms. Integrated meaning of phraseological units and idioms causes serious problems in the process of the child language aquisition. Due to limited background knowledge and corresponding cognitive structures, the child tries to interpret each component separately, losing the figurativeness, but at the same time giving the idiom or phraseological unit an individual and unusual sense. Young researchers, relying on objective thinking, perceive idioms as sentences where words are freely combined. The study revealed that the idioms interpretation depends on a number of internal and external factors, as well as the background knowledge about the reality and the rules of successful speech interaction. Various language means reflect the children’s speech dynamics within the process of formation of the subject’s ability to interpret a figurative meaning. When interacting with the surrounding reality, the subject’s awareness of his personal “Ego” inevitably generates contradictions of the reality cognition priority and new information. Integration of the old and new information results in creation of a problem situation and its comprehension. Scarcely ever new facts fit the framework of known concepts and behavior algorithms. Efforts to resolve the problem situations by search and creation of the new ways and solution methods, images and senses discovering the outworld new features, show the subject’s cognitive activity.

The critic of substance immobility through negation constitutes the starting point of the ‘voyage of discovery’ of Hegel’s Phänomenologie des Geistes, in which mind and body experiences are considered in terms of mutual recognition, without denying the subjectivity. In this article I am discussing some aspects of Hegel’s philosophy of spirit after Nietzsche’s ‘experimentalism’ and Dennett’s theory of mind, in order to articulate, through Bergson, two fundamental reasons. The first concerns the subject and the dramatic awareness of its constitutional temporality and, at the same time, the possibility to transcend the limit of ‘here’ and ‘now’. On this basis, the second regards the indefensibility of nihilism, because, thanks to consciousness and its continuous activity, the temporal subject, from Hegel to Bergson, persists as a ‘dark side’, in which a constant ‘overcoming’ (élan) of an implicitly normative and essentially social practice takes place.

In the following article an attempt is made to draw the reader’s attention to the problem of affective and emotional poverty which has resulted from the systematic degradation of everyday experience in contemporary times. The analysis of this problem is based on the writings of different continental philosophers, especially Gilles Deleuze, but also others, like Michel Foucault or Maurice Blanchot. It is suggested that the solution to this problem may lie in the power of creation, and I have tried to offer the reader some techniques or methods which, if undertaken, may develop creativity and release its power. However, the best repertoire of such techniques is to be found in the writings of the above mentioned researchers, so the reader is directed to the original sources.

The article offers a critical reflection on the relationship between the study of emotions and the sociology of existence through three concrete exemplifications (institutions, objects and the subject). It defends the interest of the sociology of existence to renew sociological problematizations.

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David Mitchell’s Cloud Atlas (2004) presents its readers with a “borderless world.” This borderlessness concerns space and time, with complex and interweaving spatiotemporal planes. In this fictional world, the subject will serve as an entity that brings together disparate spatialities and temporalities through an intricate symbolic web that connects the subject’s body to the world it inhabits. Numerous versions of past, present, and future run in parallel, the actual and the virtual coexist, and the text folds upon itself. The novel operates a constant state of liminality, a state that will be embodied by the subject. Seemingly in a paradoxical way, the multiple liminal states identifiable in the novel convey the ultimate sense of borderlessness. It is exactly the work’s heterogeneity, its jumps through time and space, its interrupted chapter structure that lend it a special unity and coherence that erases both geographical and temporal borders. The novel’s structure goes into thematic depths and creates a bridge, a constant interplay between form and content, captured in the metaphor of the concertina. Consequently, Cloud Atlas creates a constantly shifting world where the only fixed entity is the subject and its comet-shaped birthmark.

The article is devoted to the investigation of the role of metaphorical thinking in the process of a subject’s cognitive activity at the stage of eye-mindedness. Metaphorical thinking is considered as a background of a person’s cognition because it allows the person to comprehend the reality, applying the available cognitive structures of his individual experience for this reality interpretation and new concepts formation. Resulting from the reality interpretation, metaphor appears as a way of disambiguation in the cognition process, and the reality knowledge representation. At the stage of eye-mindedness, the norms and the rules of behavior are understood most actively, and the fundamentals of abstract thinking are formed. Imagination is a specific form of thinking. Vivid cognitive imagination is closely connected with the development of a role-play and productive activities, during which the person has to solve various cognitive problems. The lack of the person’s cognitive experience gives rise to fantasy, allowing him to switch from one frame to another, maintaining metaphorical «bridges», creating vivid, novel metaphors and making the little explorer adaptation to the reality easier. A child perceives the world while playing. While the game is in progress, he imagines or simulates the situation occurring in the case of inconsistency of the visual field and the conceptual field. The play with such a situation is nothing but a clean play; these paly rules are accepted or are rejected by the subject. In case of interest and curiosity, the child accepts these rules and immerses in the play completely, where he finds the right solution acquiring the valuable cognitive experience.

Утверждение о том, что музыка есть «продукт человеческой деятельности» (Ю. Н. Тюлин) подсказывается самой музыкальной практикой, главным участником которой является субъект, оперирующий звуковой материей. Науку с давних пор занимал вопрос, в чем сущность этой деятельности и есть ли в ней имманентный стержень. Б. В. Асафьев видел этот стержень в интонации и интонационной структуре. Соблюдая преемственность, в статье выдвигается тезис об интонарной деятельности, куда интонация входит как производный элемент. Природная способность субъекта к интонированию рассматривается в качестве главного условия, переводящего музыку из состояния возможного в состояние реального бытия. Ни один музыкальный инструмент такой способностью не обладает. Интонарная деятельность в музыке организуется по тем же принципам, что и «речевая деятельность» (А. Н. Леонтьев), но с некоторыми существенными отличиями. Она может принять: а) репрезентативную форму воспроизведения звукового текста (исполнитель), б) латентную форму в процессе восприятия (слушатель), в) комбинированную форму (в работе композитора, исследователя, звукорежиссера). Ставится также вопрос типологизации интонарной деятельности.

The concept of “subject”, although is present in the reflection of human sciences since the time of classical philosophy, continues to present itself as complex and highly ambiguous. In psychoanalytic theory the paradox is concretized by the high frequence of the reference to the subject (in the Freudian Works the word subject appears more than a thousand times) but Freud never specified what is meant by this term. Moreover, in contemporary psychoanalysis in particular, expressions such as subjectivation and subjectivity are frequently used, even if there is no univocal conception of what a subject is. This paper aims to highlight how the subject is a polyphonic concept and how its escape from a definition is characteristic of its dynamism and its perpetual oscillation between the extremes of its semantic field, from subjection to substance.

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The article analyses 2nd person singular perfect forms in a collection of Old Russian documents of the 14–16th centuries. The main focus is placed on their formal aspects and the transition from an analytic to synthetic form. The process itself is well-known, yet it still lacks a detailed description and fully explained reasons for its occurrence. The author, providing statistical data on the use of the auxiliary verb byti and explicitly expressed subject, proves its great regularity. There is a strong dependence between the two items and usually only one of them is applied with perfect constructions. This shows that the function of the auxiliary verb has been completely changed and in the period described it played only the role of a person indicator. Thus, it became redundant when the use of personal pronouns was increased. All the exceptions to this rule are scarce and can be explained with factors of a syntactical or extra-linguistic character. The author’s assumptions are confirmed with statistical data and examples taken from spiritual and contractual charters of grand princes and appanage princes in the XIV–XVI centuries.

The article analyses the concept of the mind in Samuel Beckett’s The Unnamable to argue that the subject of the monologue may be interpreted either as a spirit describable in terms of Cartesian substance dualism or as a purely linguistic manifestation of consciousness that is fragmented and not fully articulated. The narrator appears as a “diminished mind” or a “virtually disembodied” voice (Kennedy 1989: 139) that obsessively and desperately searches for the lost or fragmented core of the self (Kennedy 1989: 140; cf. McDonald 2007: 103). The voice might come from a soul suspended in a limbo or in a Geulingian hell where the devil makes its inhabitants uncertain of anything and encourages them to continue their searches for meaning and sense despite the pointlessness of the endeavour (Uhlmann 2006: 104–105). However, the voice may also result from an undisciplined process of writing that produces an uncertain and underdeveloped identity of the narrator. The two interpretations may be treated as compatible with each other. Artykuł analizuje pojęcie umysłu w Nienazywalnym Samuela Becketta w celu wykazania, że podmiot monologu może być rozumiany w dwojaki sposób: jako duch opisywalny z perspektywy kartezjańskiego dualizmu substancjalnego lub jako czysto językowa manifestacja świadomości, która jest fragmentaryczna i nie w pełni wyartykułowana. Narrator ukazuje się jako niepełny umysł lub w zasadzie bezcielesny głos (Kennedy 1989: 139), który obsesyjnie i desperacko szuka utraconego lub fragmentarycznego rdzenia jaźni (Kennedy 1989: 140; cf. McDonald 2007: 103). Głos może należeć do duszy zawieszonej w otchłani lub piekle według koncepcji Geulincxa, w którym diabeł pozbawia jego mieszkańców pewności czegokolwiek i zachęca ich do dalszego szukania sensu i znaczenia pomimo beznadziejności tych wysiłków (Uhlmann 2006: 104–105). Głos może też jednak wynikać z nieuporządkowanego procesu pisania, który prowadzi do niepewnej i nie w pełni rozwiniętej tożsamości narratora. Obie interpretacje można traktować jako ze sobą kompatybilne.

Augustine’s idea of dialectic combines basic ancient traditions: Aristotelian, Stoic and Neoplatonic ones. But its subject-matter should be viewed not only empirically as a mixture of historical elements, but also properly philosophically, i.e. as dependent on its own concept. In the case of this logical approach every particular historical form of dialectic is a stage in the consciousness of its concept, so the elements of Augustine’s conception constitute a hierarchy. The highest level of this hierarchy is Neoplatonic, and on this stage the concept of dialectic in Augustine’s thought reaches its universally self-conscious, or absolute, form. And yet, although dialectic in Augustine’s work acquires the title of “true truth”, it is not posited as a concrete unity of subject and substance , which is its concept in itself. It will take fourteen centuries of development of thought to acknowledge the processuality of the thinking subject to be a background of the substantial realm of metaphysic, which will take place at the end of modernity in Hegel’s dialectic.

Со времен Аристотеля, причислившего музыку и архитектуру к выразительным видам искусства, вопрос выразительности не потерял своей актуальности. Остро он стоит и в современном музыкознании. Выразительные свойства музыки часто представляются как атрибутивная данность, присущая всем языковым элементам без исключения. Свойства дифференцируются по модальным признакам, характеризуются, главным образом, метафорической лексикой, присваиваются звуковому материалу без должной ссылки на истинный источник. Таким подразумеваемым источником всегда был и остается субъект, шире - Homo musicus. В этом кроется сердцевина проблемы. Строительные элементы музыки, подобно элементам вербального языка, не являются, строго говоря, выразительными средствами. Элементы сами по себе акустические, а функциональными и выразительными делает их наше сознание и мышление. Поэтому, присваивая им при анализе звукового и тем более нотного текста те или иные ценностные качества, нужно опираться не только на конвенциально усвоенные сведения, но еще на знания психоэмоционального механизма, во многом объясняющего результат. Выразительные (или невыразительные) свойства музыки постигаются субъектом, скорее всего, рефлекторно как результат направленного волнового воздействия и только в ходе интонарной деятельности. Деятельность эта базируется на способности человека создавать и передавать с помощью музыкальных звуков осмысленную информацию. К сожалению, механизм, как протекает, регулируется, управляется и во что конвертируется этот процесс, тоже до конца не ясен. Надежду вселяют новейшие исследования в психологии, генетике, нейробиологии, психоакустике и других смежных научных дисциплинах.

Trata-se de mostrar como a ideia de “cuidado de si” deve ser compreendida a partir de um tensionamento caracterizado por um duplo movimento: por um lado, a afirmação da autoafecção como condição do processo de subjetivação; por outro lado, a necessidade de inscrever tal ipseidade no quadro mais amplo das pesquisas genealógicas centradas nas práticas de assujeitamento e dominação. Com isso, o objetivo é sugerir como o problema fundamental do último e inconcluso momento da obra de Foucault é a necessidade de repensar as condições de gênese do sujeito. Para tanto, o artigo é divido em dois momentos: primeiramente, recuperamos uma autocrítica realizada ao final da década de 70, quando, ao introduzir em suas análises o conceito de governamentalidade, Foucault une a temática do governo sobre os outros ao problema do governo de si. Em segundo lugar, analisar estrategicamente o tema da confissão (l’aveu) como exemplo do reconhecimento dessa dimensão autoafectiva da subjetividade dentro de relações de poder e assujeitamento. A partir disso, é possível assinalar certas consequências críticas em torno de uma certa “ética do cuidado de si” que seria própria ao pensamento foucaultiano. [This article aims to show how the idea of “care of the self" must be understood from the tension of a double movement: on the one hand, the affirmation of an auto-affection as a condition to a process of individuation. On the other hand, the need to incorporate such ipseity to the broader framework of genealogical research focused on the subjugation and domination practices. Thus, my goal is to suggest how the initial problem that runs through Foucault’s later works is the need to rethink the conditions of subjectivity genesis. Therefore, the article is divided into two parts: firstly, I recover Foucault’s self-criticism performed at the end of the 70s, when he introduces in his analysis the concept of governmentality. Secondly, I strategically analyze the theme of confession (l'aveu) as an example of recognizing this auto-affectivity dimension of subjectivity even within power relations. Finally, I point out certain possible consequences of such exposure on the theme of ethics in Foucault's thought.]

This paper argues that there is continuity in Foucault’s thought, as opposed to the common division of his work into three phases, each marking a distinct field of research - discourse, power, subject. The idea is that there are no radical turns in his work that justify this division; rather, there is a shift of focus: all crucial concepts are present (more or less [in]explicitly) in all periods of his thought and in all of his undoubtedly differently-toned and oriented works. This is shown through examining the characteristics of archaeology and genealogy, their relation, as well as the relation of discursive practices and strategies of power to knowledge. The retrospective and (re)interpretation intend to shed light on the constant interplay between concepts that demonstrate continuity in Foucault’s thought. The viewpoint, based in the integrity of Foucault’s work, offers a better starting point for understanding certain aspects of his theories. [Project of the Serbian Ministry of Education, Science and Technological Development, Grant no. 179049: Politics of Social Memory and National Identity: Regional and European Context]