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Journal articles on the topic 'Philosophical cynisms'
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1
Pià-Comella, Jordi. "Un tournant majeur de l'acculturation du cynisme à Rome : le De philosophia de Varron." Elenchos 41, no. 2 (December 16, 2020): 269–96. http://dx.doi.org/10.1515/elen-2020-0015.
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AbstractIn his De philosophia, Varro lists 288 philosophical schools on the highest good before presenting Antiochus’s doctrine as the only true one. One of the particularities of his moral doxography consists in including cynicism which has never been mentioned in the previous moral sources. This paper therefore aims to show that the De philosophia represents a major turning point for the Roman reflection on cynicism. First, Varro defines cynicism as a simple way of life (habitus) and not a doctrine (ratio) so that it could be adopted by all other philosophies. In fact, by ‘reducing’ cynicism to a way of life Varro makes it compatible with his conception of the highest good based on social duties. In that respect, his position on cynicism is opposite to Cicero’s who, in his De officiis, considers cynicism as a dangerous philosophy for Roman values. Finally, Varro uses cynicism as a conceptual tool for thinking, in philosophical terms, one of the most important issues that run through all his work: the relationship between happiness and Ancient Roman simplicity, especially in the context of Roman decadency. For instance, in Varro’s Menippean Satires, Cynics’s destitution partly reminds of the Ancient Romans’ austerity. Therefore, by mentioning cynicism in his moral doxography, Varro gives an original and Roman treatment of the Antiochian inquiry into the concept highest good.
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Rusakov, Sergei Sergeevich. "The problem of subjectivation in Cynicism." Философская мысль, no. 8 (August 2020): 60–69. http://dx.doi.org/10.25136/2409-8728.2020.8.32616.
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This article presents the analysis of the philosophy of the Cynics, dedicated to pursuit and conceptualization of the ideas of subjectivation. The concept of subjectivation, which can be found in the works of M. Foucault, still does not have a systemic and conceptual framework. One of the gaps determines in the works of French scholar is the disparate use philosophical ideas of the Cynics. An attempt is made to interpret the ideas of this philosophical trend for extracting the comprehensive model of subjectivation and outline the key techniques of “care of the self”. The article employs the translated sources, in the form of separate fragments written by the Cynics, as well as a number of analytical works carried out by Russian and foreign researchers. Alongside the method of historical and philosophical reconstruction, the work applies the comparative and analytical approach. The novelty consists in the attempt to describe the general ideas of the Cynics in the sphere of ethics and formulate the Cynic model of subjectivation for filling the existing gaps in corresponding writings of M. Foucault. Special attention is given to the following aspects: 1) identification of fundamental principles underlying the worldview of the Cynics; 2) formulation of subjectivation techniques that allow building the “selfhood”; 3) comparison and tracing the Cynic ideas borrowed by Platonism and Christianity.
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Trujillo, G. M. "Possessed: The Cynics on Wealth and Pleasure." Southwest Philosophy Review 38, no. 1 (2022): 17–29. http://dx.doi.org/10.5840/swphilreview20223813.
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Aristotle argued that you need some wealth to live well. The Stoics argued that you could live well with or without wealth. But the Cynics argued that wealth is a hinderance. For the Cynics, a good life consists in self-sufficiency (autarkeia), or being able to rule and help yourself. You accomplish this by living simply and naturally, and by subjecting yourself to rigorous philosophical exercises. Cynics confronted people to get them to abandon extraneous possessions and positions of power to live better. And while the Cynics were experts in living in this way, their ascetic lifestyles made their message curious to some audiences. This paper reflects on Cynic ascetic practices and the ways others perceived them.
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Downing, F. Gerald. "Cynics and Christians, Oedipus and Thyestes." Journal of Ecclesiastical History 44, no. 1 (January 1993): 1–10. http://dx.doi.org/10.1017/s0022046900010162.
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Justin and the other second-century Christian apologists endeavour to present their beliefs and life-style as a ‘ philosophy’ best compared with that of Plato, and Christians as a philosophical sect. This was a ‘quite implausible’ suggestion according to R. L. Wilken, commenting on Justin. Yet a number of outsiders in the second century do seem to have seen the Christians in such terms, although not as intellectually respectable as the apologists would have liked.‘What distinguished them from wandering Cynic philosophers?’, asks Stephen Benko, and replies, ‘Outwardly, probably nothing’. The evidence for these preliminary assertions will be sketched at the end of this discussion. But if this is a plausible reading of the reaction to Christians of such outsiders as Aristides, Galen, Celsus, and Crescens, and of Lucian's Peregrinus, it provides a context in which better sense may be made of the charges widely evidenced at least from Justin's time onwards and levelled against the early Christians, of indulging in Oedipoean intercourse and Thyestean feasts.. Accused of incest and cannibalism the Christians are thought to be practising a Cynic philosophical ‘naturalism’ that deliberately flouts mere social conventions. This affords a more plausible explanation for the indictment than that generally offered, namely the suspicions thought likely to have been aroused by any secretive religious group, a suggestion for which the evidence profferred is far from convincing.
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Vareikis, Žilvinas. "The Beginnings of the Anarchist Concept of Freedom in the Teaching of the Greek Cynics and Chinese Philosophical Daoists." Dialogue and Universalism 31, no. 1 (2021): 255–70. http://dx.doi.org/10.5840/du202131116.
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This paper links the beginnings of anarchism to the works of some ancient Greek Cynic philosophers. Its reflections are also visible in the Chinese Daoist civilizational paradigm, so comparatively relevant ideas developed by the Greek Cynics are analysed in relation to the Chinese Daoists ideas. Basing on the surviving works by the representatives of the above-mentioned schools or only fragments of these works, the author of the paper draws attention to the aspects of social behaviour and social activities of the thinkers of the civilizational paradigms in question. These aspects are discussed in the light of the idea of anarchism, which helps to reveal distinctive contents of values. These contents are fundamentally different from the models of anarchism of the New Ages that are oriented towards the transformation of social structure or its individual systems. The radical idea of social revolution was not important to the Greek Cynics and the Chinese Daoists, although, in the course of time, there have been attempts to link these ideas with revolutionary attitudes. However, due to the ideological divide and the divide in values, the author of the paper sees no basis for a more detailed comparative analysis of the ideas of anarchism of the New Ages and ancient anarchism.
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Shestova, Tatiana. "Ancient Roots of Contemporary Cosmopolitanism." Journal of Chinese Philosophy 48, no. 2 (May 10, 2021): 201–10. http://dx.doi.org/10.1163/15406253-12340014.
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Abstract Analyzing ancient cosmopolitanism we can identify the various groups of interests behind contemporary globalization models. There are three directions in contemporary cosmopolitanism: egalitarian, libertarian, and mondialistic. Each of them is associated with a certain ancient school – the Cynics, Cyrenaics, Stoics. Each of these three lines has a definite social basis both in Antiquity and in the Age of Globalization. Cosmopolitanism is considered as a universal in time and space philosophical doctrine and ideological principia. Looking at cosmopolitanism through global-historical perspective, we can see its unchanged, permanent essence, which does not depend on concrete conditions. This article looks at ancient cosmopolitanism as a folded (latent) programme of globalization. Using the global-historical approach and the method of historical analogues the author reveals social and philosophical roots of contemporary cosmopolitanism in Antiquity. Some parallels between Hellenistic ethics and Confucian cosmopolitanism are drawn. The directions of ancient cosmopolitanism are compared to those of present.
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Yona, Sergio. "An Epicurean “Measure of Wealth” in Horace, Satires 1.1." Classical Antiquity 37, no. 2 (October 1, 2018): 351–78. http://dx.doi.org/10.1525/ca.2018.37.2.351.
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The following study draws evidence from the fragmentary treatises of Philodemus of Gadara in order to explore the moral content of Satires 1.1 with respect to wealth administration. I provide a reading of this poem that underscores Horace's effective synthesis of Greek thought and Roman culture, which is made possible by the influence of contemporary philosophical treatments that were tailored to fit the concerns of wealthy Romans. Furthermore, I offer an alternative to the many references previous scholars have made to Aristotle and the Cynics by elucidating Horace's economic message, which, being totally consistent with the details of Philodemus' economic concerns, is in many ways more Epicurean than anything else.
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Peer, Willie van. "BECKETT'S "FIRST LOVE" AND CYNICAL PHILOSOPHY." Samuel Beckett Today / Aujourd'hui 7, no. 1 (December 8, 1998): 407–18. http://dx.doi.org/10.1163/18757405-90000110.
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Situating Beckett's "First Love" in the philosophical tradition of cynicism allows us to approach the text comprehensively. Evidence of Beckett's own cynical attitude supports several of the overt themes of the work: vanitas, or the irrelevance of human actions, the outsider or misanthrope, scatology or obscenity, and the demystification of love and other high values. Further analysis of intertextual relationships (e.g., Dante) and genre affinities all leads to the conclusion that the characters, their behaviour, their motives, and their emotions are a direct heir to the cynics' worldview. Moreover, "First Love" aims to express and pass on the cynical philosophy through the comic mode.
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McDonald, Ronan. "Mock Mockers: Cynicism, Suffering, Irish Modernism." Cambridge Journal of Postcolonial Literary Inquiry 8, no. 2 (April 2021): 177–94. http://dx.doi.org/10.1017/pli.2020.40.
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Cynicism styles itself as the answer to the mental suffering produced by disillusionment, disappointment, and despair. It seeks to avoid them by exposing to ridicule naive idealism or treacherous hope. Modern cynics avoid the vulnerability produced by high ideals, just as their ancient counterparts eschewed dependence on all but the most essential of material needs. The philosophical tradition of the Cynics begins with the Ancients, including Diogenes and Lucian, but has found contemporary valence in the work of cultural theorists such as Peter Sloterdijk. This article uses theories of cynicism to analyze postcolonial disappointment in Irish modernism. It argues that in the “ambi-colonial” conditions of early-twentieth-century Ireland, the metropolitan surety of and suaveness of a cynical attitude is available but precarious. We therefore find a recursive cynicism that often turns upon itself, finding the self-distancing and critical sure-footedness of modern, urbane cynicism a stance that itself should be treated with cynical scepticism. The essay detects this recursive cynicism in a number of literary works of post-independence Ireland, concluding with an extended consideration of W. B. Yeats’s great poem of civilizational precarity, “Nineteen Hundred and Nineteen.”
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Brodňanská, Erika, and Adriána Koželová. "Ethical teachings of Classical Antiquity philosophers in the poetry of Saint Gregory of Nazianzus." Ethics & Bioethics 9, no. 3-4 (December 1, 2019): 98–105. http://dx.doi.org/10.2478/ebce-2019-0014.
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Abstract The paper focuses on the ethical teachings of Classical Antiquity philosophers in the poetry of Saint Gregory of Nazianzus, especially on the parallels between the author’s work and the Cynics and the Stoics. The syncretic nature of Gregory’s work, reflected in the assimilation of the teachings of ancient philosophical schools and the then expanding Christianity creates conditions for the explanation and highlighting of basic human virtues. Gregory of Nazianzus’ legacy also draws on the teachings of such philosophers as Plato and Aristotle, but he always approaches them from the perspective of a strictly Christian worldview. He understands philosophy as a moral underlying basis from which one can draw inspiration for a virtuous and happy life. Gregory thinks that philosophy cannot harm Christians in the pursuit of a virtuous life. Nevertheless, Christian teachings and God are the highest authority. They stand above all philosophical schools or ideas advanced by specific philosophers. Gregory’s moral poetry thus directs his readers, if they are to deserve eternal life, to follow the commandments, which is possible only if one lives a practical and virtuous life.
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VALATKA, Vytis, and Vaida ASAKAVIČIŪTĖ. "Ethical-cultural Maps of Classical Greek Philosophy: the Contradiction between Nature and Civilization in Ancient Cynicism." Cultura 16, no. 1 (January 1, 2019): 39–53. http://dx.doi.org/10.3726/cul012019.0003.
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This article restores the peculiar ethical-cultural cartography from the philosophical fragments of Ancient Greek Cynicism. Namely, the fragments of Anthistenes, Diogenes of Sinope, Crates, Dio Chrysostom as well as of the ancient historians of philosophy (Diogenes Laertius and Joanes Stobaeus) are mainly analyzed and interpreted. The methods of comparative analysis as well of rational restoration are applied in this article.The authors of the article concentrate on the main characteristics of the above mentioned cartography, that is, the contradiction between maps of nature and civilization. The article comes to the conclusion that the basis of this contradiction is the concept of the main value as well as virtue in the above mentioned cynicism, namely, natural radical temperance. According to ancient cynics, this virtue is absolutely incompatible with pleasure-driven civilization, as the latter annihilates the former. Therefore, cynics interpreted the whole territory of the world known at that time as divided between maps of nature and civilization that never overlap or even intersect. Moreover, according to ancient cynics, the territory covered by maps of civilization is considerably smaller than that enframed by the maps of nature. Moreover, the areas of nature are continuously being diminished, as civilization resolutely goes ahead. In such a situation that threatens survival of human nature the only possible way out is a return to the natural value of radical temperance. After cynics, the only effective strategy of achieving that challenging goal is askesis as excercises of temperance dedicated both to body and spirit.The authors of the article also give a certain SWOT analysis of the above mentioned cartography in the context of contemporary society. According to them, such a cartography possesses both strong and weak points. The main weak point is the contradiction itself between maps of culture and civilization. As a matter of fact, civilization does not annihilate the possibility of natural temperance, whereas a human being, according to his/her nature, is a creator of culture and civilization. On the other hand, the main positive aspect is an emphasis on virtue of temperance, which is actual, significant and relevant in any epoch, culture and civilization, and which is pretty much forgotten nowadays.
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Nikiforova, Viktoriia. "Conception of freedom in ancient world." Vìsnik Marìupolʹsʹkogo deržavnogo unìversitetu. Serìâ: Fìlologìâ 13, no. 23 (2020): 77–83. http://dx.doi.org/10.34079/2226-3055-2020-13-23-77-83.
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The aim of the study is to research the correspondence and difference of ancient Greek authors FREEDOM conception. The subject of the article is the investigation of freedom category interpretation by ancient Greek writers. The object of the study is the works of ancient Greek writers, poets, philosophers, concerned with major issues of freedom conception. The academic novelty of the investigation is as follows: the most significant definitions of FREEDOM by ancient Greek authors were researched and recapped. It was examined that humans’ freedom and their cognitive activity are the significant issues of the conception determination of freedom. The term FREEDOM is different for every person that is why we cannot insist categorically that one idea is right and the other is wrong. In this case the idea of freedom disappears. Some philosophers consider that initially no Greek word ΕΛΕΥΘΕΡΙΑ, no Latin LIBERTAS didn’t have philosophical meanings. Ancient Greeks believed that destiny, fate, necessity run humans. The idea of Freedom emerged in Ancient Greece. The ancient Greeks were first, who began to consider the issue of freedom both in the political and philosophic senses of the word. They tried to create the first state institutions defended human freedom. This concept had a lot of meanings in ancient times: the domination of intellect over emotions, conscience control, responsibility for actions, independency, and privilege for life, right to manipulate slaves. The idea of “being free” appeared much earlier than the conception of “freedom”. According to Homer to be free for person means to have an opportunity to live on your dear land. Particularly in Homer’s poems we are able to find the generation of the human right choice idea. Herodotus was the first scientist who formed the social meaning of the word FREEDOM. The definition of FREEDOM as philosophical term was used by sophists for the first time ever. According to Socrates FREEDOM is a self-control, physical instincts control. Plato in his turn considers that humans have a right of choice, but their freedom is not absolute. The analysis of the philosophical views and approaches concerning freedom conception in antiquity is conducted to prove that that freedom was the most significant value of ancient world. Ancient philosophers emphasized the polis freedom, internal and external freedom (stoics), freedom as self-control (Socrates), freedom as material independency (Plato), freedom as permissiveness (cynics), freedom as capacity for good. Ancient Greek and Modern Greek lexicographical sources show both analogies and differences of language objectification of FREEDOM conception. We consider appropriate to analyze these analogies and differences of various discourse’s types as the further prospective of this theme investigation.
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NANOS, MARK D. "Paul's Polemic in Philippians 3 as Jewish-Subgroup Vilification of Local Non-Jewish Cultic and Philosophical Alternatives." Journal for the Study of Paul and His Letters 3, no. 1 (2013): 47–91. http://dx.doi.org/10.2307/jstudpaullett.3.1.0047.
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Current readings of Philippians, even those emphasizing the Greco-Roman social and political contexts suggested by the explicit concerns Paul expresses throughout most of the letter, still posit opposition to missionaries (usually “Christians”) promoting Judaism to interpret the polemic in ch. 3. There are a number of salient Greco-Roman targets for Paul's polemic in ch. 3, however, that are not considered. This is in part a product of approaching Paul from the assumption that he writes from outside Judaism and is understood to do so by his addressees. But if one hypothesizes that Paul practiced and promoted Judaism and was known to do so, then one must ask new questions of the textual clues to the contextual concerns. Productive options explored in this endeavor include local Greco-Roman “idolatrous” cults and/or philosophical groups and their various behavioral norms, especially Cynics, all of which also suggest cultural constraints associated with the imperial setting of everyone involved. The implications for interpreting Philippians as well as Paul and his communities are many.
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NANOS, MARK D. "Paul's Polemic in Philippians 3 as Jewish-Subgroup Vilification of Local Non-Jewish Cultic and Philosophical Alternatives." Journal for the Study of Paul and His Letters 3, no. 1 (2013): 47–91. http://dx.doi.org/10.2307/26426477.
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Current readings of Philippians, even those emphasizing the Greco-Roman social and political contexts suggested by the explicit concerns Paul expresses throughout most of the letter, still posit opposition to missionaries (usually “Christians”) promoting Judaism to interpret the polemic in ch. 3. There are a number of salient Greco-Roman targets for Paul's polemic in ch. 3, however, that are not considered. This is in part a product of approaching Paul from the assumption that he writes from outside Judaism and is understood to do so by his addressees. But if one hypothesizes that Paul practiced and promoted Judaism and was known to do so, then one must ask new questions of the textual clues to the contextual concerns. Productive options explored in this endeavor include local Greco-Roman “idolatrous” cults and/or philosophical groups and their various behavioral norms, especially Cynics, all of which also suggest cultural constraints associated with the imperial setting of everyone involved. The implications for interpreting Philippians as well as Paul and his communities are many.
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CUTLER, IAN. "A TALE OF TWO CYNICS: THE PHILOSOPHIC DUEL BETWEEN JESUS AND THE WOMAN FROM SYROPHOENICIA." Philosophical Forum 41, no. 4 (November 3, 2010): 365–87. http://dx.doi.org/10.1111/j.1467-9191.2010.00369.x.
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Silva, Rafael Guimarães Tavares da. "The laughter within the Dialogues of the dead." Revele: Revista Virtual dos Estudantes de Letras 8 (January 23, 2015): 232. http://dx.doi.org/10.17851/2317-4242.8.0.232-246.
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The Dialogues of the Dead are among the most popular and controversial works of the corpus lucianeum. This article’s aim is to explicit and analyze the different aspects of laughter in these dialogues (besides their philosophical implications), in order to provide a new comprehension of problems and difficulties often associated with this work. We may also mention and deal with some of the main themes displayed throughout the dialogues: self-knowledge, mortality, greed and vanity, for example. Besides, we try to delineate a different way of understanding Lucian’s attitude towards philosophical laughter –mainly as Plato and the Cynics define it. Abstract Os Diálogos dos Mortos estão entre os mais populares e controversos trabalhos do corpus lucianeum. O objetivo deste artigo é explicitar e analisar os diferentes aspectos do riso nesses diálogos (além de suas implicações filosóficas), a fim de oferecer uma nova compreensão de problemas e dificuldades frequentemente associados à obra. Nós mencionaremos e trabalharemos também com alguns dos principais temas trazidos pelos diálogos: autoconhecimento, mortalidade, ganância e vaidade, por exemplo. Além disso, tentaremos delinear uma maneira diversa de entender a atitude de Luciano no que diz respeito ao riso filosófico –sobretudo a partir da maneira como o definem Platão e os cínicos.
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Brynov, Vitaliy. "Relation between Christian Realism of Reinhold Niebuhr and Neo-orthodoxy." Ukrainian Religious Studies, no. 90 (March 31, 2020): 88–104. http://dx.doi.org/10.32420/2020.90.2095.
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The article considers the development of the ideas of Christian realism as a philosophical and ethical concept of Reinhold Niebuhr. The background of the development of Christian realism’s ideas is described. It is noted that the most impact had Niebuhr’s personal attitude to philosophy and epistemology, as well as the practical experience of serving in Detroit. The methodological approach of Niebuhr is defined as a contrast between the ideal and the real, with the subsequent solving of the conflict between them. It is noted that from the Niebuhr’s point of view, the transforming power of Christianity is rooted in moral and metaphysical dualism, where ethics subordinates metaphysics and gives strength to social and cultural transformations of humanity. It turned out that the ethical concept of Christian realism includes the classification of people as idealists, realists and cynics. Idealists are people who are mainly focused on idealistic concepts that are not represented in the real world. Idealists usually have distorted worldview because they deny taking into account the realities of the world. That also makes them vulnerable to manipulation of cynics. Realists are people who take into account all factors and all known sources of power in the real world, and have a pragmatic position, which is based on moral and ethical qualities. Cynics are those who have a pragmatic position to the world and relations with others, but they guide themselves only by personal interest and egoistic needs, and do not bother with moral restraints. In addition, the relationship of Niebuhr and other neo-orthodoxy theologians is described. Among them there are Karl Barth, Paul Tillich, Emil Brunner and Rudolf Bultmann. The polemic between Niebuhr and Bart is noted. It is shown that the main difference between Bart and Niebuhr was in the theological perspective: for Bart it was mostly dogmatic, and for Niebuhr - ethical and apologetical. The most similar to the theological position of Niebuhr is Brunner's theology, but the differences between them are in relation to the natural law. It is noted that the discrepancy between Niebuhr and Bultmann was an interpretation of the concept of myth. Finally, the contribution of neo-orthodoxy to the development of theology of the twentieth century is considered. It consists of five main achievements: the definition of theology of revelation as a concept of knowledge of God, the rethinking of biblical texts as carriers of kerigma, the historical contextualization of theological tradition, the rethinking of the Reformation’s ideas, and the ecumenical emphasis in theology.
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Berlin, Isaiah. "A Turning-Point in Political Thought." Common Knowledge 25, no. 1-3 (April 1, 2019): 292–320. http://dx.doi.org/10.1215/0961754x-7299390.
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Berlin discerns three great crises in Western political thought, each challenging one of its three primary tenets. The three tenets are (1) that questions about correct human actions are answerable, whether the answers are yet known or not; (2) that the answers to those questions, insofar as they are true, cannot contradict each other; and (3) that human beings have a distinctive character, which is essentially social. Each of these tenets has been attacked, the first by the German Romantics of the late eighteenth century, the second by Machiavelli in sixteenth-century Florence, and the third by the Epicureans and Stoics in the late fourth-century BCE. Berlin’s extended examination of this third case demonstrates both how firmly established was the idea that human beings found meaning only in relation to others in the polis and how great and sudden was the transition toward focus on the individual fostered by the Cynics, Epicureans, and Stoics. The suddenness and irruptive nature of this transition cannot be satisfactorily understood as a reflection of political changes alone, but its deeper roots are obscured by the dominance of Plato, Aristotle, and others who subscribed to the polis-centered point of view and regarded possible precursors of the transition as their philosophical opponents.
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Markiewicz, Barbara A. "Obywatel a globalizacja." Civitas. Studia z Filozofii Polityki 10 (January 30, 2007): 191–203. http://dx.doi.org/10.35757/civ.2007.10.10.
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The placing of the concept citizen in the context of globalisation makes it possible to approach it using the category of cosmopolitism and the related dispute between the advocates of pluralism and those of hegemony. In the debates on cosmopolitism, the transition from the classic concept of ‘citizen’ to that of ‘citizen of the world’, or cosmopolite, is generally regarded as something obvious, just as is its territorial extension. The concept of the citizen thus becomes transcendental and virtual. Usually its Greek roots are pointed to, as cosmo-polites is derived from the word cosmos, an ordered world, the universe and polites, a citizen. The historians of concepts are, however, right to point out that in its original form, that is, among the cynics and the stoics, the word cosmopolites was understood in a philosophical and moral rather than in a political sense. It was a deliberate rejection of polis as a specific place and a specific political order, in favour of a universal space and natural law. Humans, as inhabitants of the universe, are subject only to the authority of the world-penetrating logos, the principles and laws with which they were able to become acquainted by applying their own rationality; this very capability was an obligation to observe those principles and laws and to comply with them. Because of its very nature, the concept of a cosmopolite is thus apolitical, or, in other word, not uncitizen-like.
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Bogusławska, Magdalena. "Gry w podmiot. Szkic o (wczesnej) twórczości Mladena Stilinovicia." Slavia Meridionalis 16 (October 21, 2016): 499–519. http://dx.doi.org/10.11649/sm.2016.024.
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Games of a subject: A sketch of the (early) works of Mladen StilinovićThe article concerns the conceptualization of the subject in the works of the contemporary Croatian visual artist Mladen Stilinović. The object of analysis are most of all works (collages, texts) from the 1970s and early 1980s, when the artist formulated the basis for his creative philosophy and at the same time determined the directions of their research. His system of reference were the socialist state order and the traditionalist, academic system of artistic practice, which he criticized from the perspectives of Diogenes, philosophical Cynicism and constructive anarchism. Until this day, the attitude of resistance is the main creative principle for Stilinović’s art. He sets strong, conscious and autonomous creator’s “I” against symbolic violence of different systems (political, ideological, educational, etc.). This “I” is not so much the material and object of expression as a space of play based on concpetualism and self-irony. Gry w podmiot. Szkic o (wczesnej) twórczości Mladena StilinoviciaArtykuł dotyczy konceptualizacji podmiotu w twórczości współczesnego chorwackiego artysty wizualnego – Mladena Stilinovicia. Przedmiotem analizy są przede wszystkim prace (kolaże, teksty) z lat 70. i początku 80. XX wieku, kiedy to artysta formułował podstawy filozofii twórczej i określał kierunki swych poszukiwań. Układem odniesienia były dla niego wówczas socjalistyczny porządek państwa i tradycjonalistyczny, akademicki system praktyki artystycznej, które poddawał konsekwentnej krytyce z pozycji rozumnego, diogenesowskiego cynizmu i konstruktywnego anarchizmu. Do dziś postawa oporu jest dla Stilinovicia podstawową zasadą twórczą. Przemocy symbolicznej wszelkich systemów (politycznych, ideologicznych, edukacyjnych itp.) przeciwstawia mocne, świadome i niezależne „ja” twórcy. Jest tu ono nie tyle tworzywem i przedmiotem ekspresji, ile polem gry opartej na koncepcie i autoironii.
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Marzocca, Ottavio. "Philosophical Parrêsia and Transpolitical Freedom." Foucault Studies, January 16, 2013, 129–47. http://dx.doi.org/10.22439/fs.v0i15.3994.
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This article highlights that ancient philosophy regenerated the practice of parrêsia following the crisis into which it had fallen in the polis. Through this, it established a strong relationship between freedom, truth, and politics, constantly eluding the risk of using “true speech” as a tool of rationalizing the exercise of power. The primary outset for the argument will be the course held by Foucault in 1982-1983 (Le gouvernement de soi et des autres). The paper holds that philosophical parrêsia asserted itself as a practice that could not be anything but “transpolitical,” while remaining similar to the ideal of freedom as active participation in public life – at least in the case of Socrates and the Cynics. According to Foucault, after a long period of disuse due to the predominance of theology and pastoral power, philosophical parrêsia was able to flourish in modernity. This occurred above all with Kant through the critical ontology of the present. On my part, I try to show how philosophical parrêsia in liberal society runs the risk of being neutralized by the predominance of economic “true speech” and by the prevalence of the idea of freedom as the pursuit of private interests. This is done by re-reading certain indications provided by Foucault himself in his course of 1978-1979 (Naissance de la biopolitique). Moreover, in the last sections of this paper I suggest lines of research that could grasp the difficulties that philosophical parrêsia encounters in the age of neoliberal hegemony and global media coverage.