This dynamical interpretation of the continuum is based on a threefold perspective. First, detail... more This dynamical interpretation of the continuum is based on a threefold perspective. First, detailed differentiation of all standard realms of Leibnizian Weltanschauung – (R real), (P phenomenal), (I ideal). Second, analysis of the scope of the Law of Continuity famously formulated by Leibniz and mapping it onto this (RPI) structure. Third, finding the precise place of dynamics and force in this (RPI) continuum. These perspectives (taxonomical, legislative and junctional) if put together lead to a new understanding of monads' role; and they are not taken anymore as a discreet part of Leibnizian philosophy (as opposed to the ideal space and time), but as dynamical continuum incorporating in itself both contiguity and continuity. And in such a way they are both neutralizing and preserving the syncategorematic phenomenal infinity. The main point is that force can be applied both to perception and appetition of monads and by this we give the shortest Leibnizian answer to the Zeno'...
The main objective of the paper is to give initial answers to three important questions. Why did ... more The main objective of the paper is to give initial answers to three important questions. Why did Leibniz visit Spinoza? Why did his preparation for this meeting include a modification of the ontological proof of God? What is the philosophical result of the meeting and what do possible worlds have to do with it? In order to provide answers, three closely related manuscripts by Leibniz from November 1676 have been compared and the slow conceptual change of his philosophical apparatus has been analyzed. The last of these manuscripts was presented and read in front of Spinoza. Around that time Leibniz abandoned the idea of plurality of worlds (cf. Tschirnhaus) and instead proposed the idea of possible worlds, thus introducing possibility into the (onto/theo)logical structure itself in order to avoid the "precipice" of Spinoza's necessity. What is interesting, however, is how exactly this conceptual change occurred at the end of 1676 and what its philosophical and methodolo...
Facta Universitatis, Series: Philosophy, Sociology, Psychology and History
The main objective of the paper is to give initial answers to three important questions. Why did ... more The main objective of the paper is to give initial answers to three important questions. Why did Leibniz visit Spinoza? Why did his preparation for this meeting include a modification of the ontological proof of God? What is the philosophical result of the meeting and what do possible worlds have to do with it? In order to provide answers, three closely related manuscripts by Leibniz from November 1676 have been compared and the slow conceptual change of his philosophical apparatus has been analyzed. The last of these manuscripts was presented and read in front of Spinoza. Around that time Leibniz abandoned the idea of plurality of worlds (cf. Tschirnhaus) and instead proposed the idea of possible worlds, thus introducing possibility into the (onto/theo)logical structure itself in order to avoid the “precipice” of Spinoza’s necessity. What is interesting, however, is how exactly this conceptual change occurred at the end of 1676 and what its philosophical and methodological implicat...
The article is an attempt to reconsider the concept of intrinsic teleology in organisms by introd... more The article is an attempt to reconsider the concept of intrinsic teleology in organisms by introducing 'senescence'in all complex autopoietic systems. The hypothesis is that what seems “teleological unity “is a result of multitude interactions between two more general systems:'boundaries' and 'forces'. Which means the organism will be almost teleological and almost a unity. This theoretical model predicts mutations and metamorphoses (their alternative is senescence) in all 'living systems' and separates them from 'the living'itself. ...
Ovid's poem "Metamorphoses" forms its own literary and philosophical concept of met... more Ovid's poem "Metamorphoses" forms its own literary and philosophical concept of metamorphosis, in which every collapse of forms is only a step in the process of their transformation. The most important aspect is that chaos is twofold: it is both material disorganization and an immanent force. The article points out that not only the primal state is chaotic, but chaos is present in the catastrophe of all forms, it is in the absence of a slit or a gap, which pushes matter to mix and confuses itself incessantly. The gap between the separated moments (narrative, motifs, or figurative interruptions) can be fulfilled in two ways. The first is merely receptive and universal (the role of the reader); the second one is metapoetic. It is in the meta-level of the creation of the concrete work itself – the self-reflexive indication that "Metamorphosis" is an artificial fusion, which assembles heterogenic elements in one texture. And although Ovid introduces the story of ...
In this paper I use a (post)phenomenological approach to clarify the objective cultural expansion... more In this paper I use a (post)phenomenological approach to clarify the objective cultural expansion of our technology. Thus, I establish a conceptual analogy between two different philosophical analyses of human–machine relations – one historical and one phenomenological. I develop the analogy between them and their corresponding concepts in several steps. (1) First, I present the Homo sapiens technicus tendency and then the phenomenological differentiation between body schema and body image. All of these elucidate our involvement with machines. (2) Then, I conceptualize the term ‘context’, coupling its structural stability with the idea of distextaulity in order to achieve a better empirical understanding of our technological contradictions. (3) I continue to develop and enrich the analogy by illuminating the functional similarities – fluid boundary, automation, complexity – between contextual structures on the one hand and body schemata on the other. (4) Finally, I explore a deeper ...
This dynamical interpretation of the continuum is based on a threefold perspective. First, detail... more This dynamical interpretation of the continuum is based on a threefold perspective. First, detailed differentiation of all standard realms of Leibnizian Weltanschauung – (R real), (P phenomenal), (I ideal). Second, analysis of the scope of the Law of Continuity famously formulated by Leibniz and mapping it onto this (RPI) structure. Third, finding the precise place of dynamics and force in this (RPI) continuum. These perspectives (taxonomical, legislative and junctional) if put together lead to a new understanding of monads’ role; and they are not taken anymore as a discreet part of Leibnizian philosophy (as opposed to the ideal space and time), but as dynamical continuum incorporating in itself both contiguity and continuity. And in such a way they are both neutralizing and preserving the syncategorematic phenomenal infinity. The main point is that force can be applied both to perception and appetition of monads and by this we give the shortest Leibnizian answer to the Zeno’s Dichotomy paradox – “force”. But what is more important, such dynamical interpretation gives good schematic and systematic view of Leibnizian mature philosophy. And it appears (as expected) that the thread out of the Labyrinth of the Continuum is not only geometrical and physical, but metaphysical too.
This dynamical interpretation of the continuum is based on a threefold perspective. First, detail... more This dynamical interpretation of the continuum is based on a threefold perspective. First, detailed differentiation of all standard realms of Leibnizian Weltanschauung – (R real), (P phenomenal), (I ideal). Second, analysis of the scope of the Law of Continuity famously formulated by Leibniz and mapping it onto this (RPI) structure. Third, finding the precise place of dynamics and force in this (RPI) continuum. These perspectives (taxonomical, legislative and junctional) if put together lead to a new understanding of monads' role; and they are not taken anymore as a discreet part of Leibnizian philosophy (as opposed to the ideal space and time), but as dynamical continuum incorporating in itself both contiguity and continuity. And in such a way they are both neutralizing and preserving the syncategorematic phenomenal infinity. The main point is that force can be applied both to perception and appetition of monads and by this we give the shortest Leibnizian answer to the Zeno'...
The main objective of the paper is to give initial answers to three important questions. Why did ... more The main objective of the paper is to give initial answers to three important questions. Why did Leibniz visit Spinoza? Why did his preparation for this meeting include a modification of the ontological proof of God? What is the philosophical result of the meeting and what do possible worlds have to do with it? In order to provide answers, three closely related manuscripts by Leibniz from November 1676 have been compared and the slow conceptual change of his philosophical apparatus has been analyzed. The last of these manuscripts was presented and read in front of Spinoza. Around that time Leibniz abandoned the idea of plurality of worlds (cf. Tschirnhaus) and instead proposed the idea of possible worlds, thus introducing possibility into the (onto/theo)logical structure itself in order to avoid the "precipice" of Spinoza's necessity. What is interesting, however, is how exactly this conceptual change occurred at the end of 1676 and what its philosophical and methodolo...
Facta Universitatis, Series: Philosophy, Sociology, Psychology and History
The main objective of the paper is to give initial answers to three important questions. Why did ... more The main objective of the paper is to give initial answers to three important questions. Why did Leibniz visit Spinoza? Why did his preparation for this meeting include a modification of the ontological proof of God? What is the philosophical result of the meeting and what do possible worlds have to do with it? In order to provide answers, three closely related manuscripts by Leibniz from November 1676 have been compared and the slow conceptual change of his philosophical apparatus has been analyzed. The last of these manuscripts was presented and read in front of Spinoza. Around that time Leibniz abandoned the idea of plurality of worlds (cf. Tschirnhaus) and instead proposed the idea of possible worlds, thus introducing possibility into the (onto/theo)logical structure itself in order to avoid the “precipice” of Spinoza’s necessity. What is interesting, however, is how exactly this conceptual change occurred at the end of 1676 and what its philosophical and methodological implicat...
The article is an attempt to reconsider the concept of intrinsic teleology in organisms by introd... more The article is an attempt to reconsider the concept of intrinsic teleology in organisms by introducing 'senescence'in all complex autopoietic systems. The hypothesis is that what seems “teleological unity “is a result of multitude interactions between two more general systems:'boundaries' and 'forces'. Which means the organism will be almost teleological and almost a unity. This theoretical model predicts mutations and metamorphoses (their alternative is senescence) in all 'living systems' and separates them from 'the living'itself. ...
Ovid's poem "Metamorphoses" forms its own literary and philosophical concept of met... more Ovid's poem "Metamorphoses" forms its own literary and philosophical concept of metamorphosis, in which every collapse of forms is only a step in the process of their transformation. The most important aspect is that chaos is twofold: it is both material disorganization and an immanent force. The article points out that not only the primal state is chaotic, but chaos is present in the catastrophe of all forms, it is in the absence of a slit or a gap, which pushes matter to mix and confuses itself incessantly. The gap between the separated moments (narrative, motifs, or figurative interruptions) can be fulfilled in two ways. The first is merely receptive and universal (the role of the reader); the second one is metapoetic. It is in the meta-level of the creation of the concrete work itself – the self-reflexive indication that "Metamorphosis" is an artificial fusion, which assembles heterogenic elements in one texture. And although Ovid introduces the story of ...
In this paper I use a (post)phenomenological approach to clarify the objective cultural expansion... more In this paper I use a (post)phenomenological approach to clarify the objective cultural expansion of our technology. Thus, I establish a conceptual analogy between two different philosophical analyses of human–machine relations – one historical and one phenomenological. I develop the analogy between them and their corresponding concepts in several steps. (1) First, I present the Homo sapiens technicus tendency and then the phenomenological differentiation between body schema and body image. All of these elucidate our involvement with machines. (2) Then, I conceptualize the term ‘context’, coupling its structural stability with the idea of distextaulity in order to achieve a better empirical understanding of our technological contradictions. (3) I continue to develop and enrich the analogy by illuminating the functional similarities – fluid boundary, automation, complexity – between contextual structures on the one hand and body schemata on the other. (4) Finally, I explore a deeper ...
This dynamical interpretation of the continuum is based on a threefold perspective. First, detail... more This dynamical interpretation of the continuum is based on a threefold perspective. First, detailed differentiation of all standard realms of Leibnizian Weltanschauung – (R real), (P phenomenal), (I ideal). Second, analysis of the scope of the Law of Continuity famously formulated by Leibniz and mapping it onto this (RPI) structure. Third, finding the precise place of dynamics and force in this (RPI) continuum. These perspectives (taxonomical, legislative and junctional) if put together lead to a new understanding of monads’ role; and they are not taken anymore as a discreet part of Leibnizian philosophy (as opposed to the ideal space and time), but as dynamical continuum incorporating in itself both contiguity and continuity. And in such a way they are both neutralizing and preserving the syncategorematic phenomenal infinity. The main point is that force can be applied both to perception and appetition of monads and by this we give the shortest Leibnizian answer to the Zeno’s Dichotomy paradox – “force”. But what is more important, such dynamical interpretation gives good schematic and systematic view of Leibnizian mature philosophy. And it appears (as expected) that the thread out of the Labyrinth of the Continuum is not only geometrical and physical, but metaphysical too.
Парачовешкото: грация и гравитация – сборник в чест на проф. Миглена Николчина, ред. К. Спасова, Д. Тевев, М. Калинова, София: Университетско издателство „Свети Климент Охридски”, 2017
"Това е движението, което разкрива нарушаването на грацията, неграциозността, появяваща се помежд... more "Това е движението, което разкрива нарушаването на грацията, неграциозността, появяваща се помежду бога и марионетката. Тази неграциозност е приписана на смутената от съзнанието гравитация. Тя е мястото на раздвоение, отворено между бога и марионетката и заето от човека (и човешкото съзнание) като сцена на изгубената грация. Най-сетне идва движението, което обещава възвръщане на грацията." Миглена Николчина
Сборникът Парачовешкото: грация и гравитация е покана хубавите разговори, които проф. Миглена Николчина винаги е провокирала и вдъхновявала, да продължат. Онова, което минава като безпокойство през книгите на Николчина е разбирането, че няма как да се породи истинско мислене без памет, но също така и тревожното питане: къде са местата и средите, които интензифицират критическата мисъл днес. Това, което може да разчетем както в теоретичните, така и в творческите й практики, е грижа за настоящето, грижа за произвеждане на идното, грижа за презареждане на социалното въображение. И главното: поставянето на човешкото като незавършен проект и дирене на нови гравни и антигравни полета пред него.
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Papers by Vassil Vidinsky
These perspectives (taxonomical, legislative and junctional) if put together lead to a new understanding of monads’ role; and they are not taken anymore as a discreet part of Leibnizian philosophy (as opposed to the ideal space and time), but as dynamical continuum incorporating in itself both contiguity and continuity. And in such a way they are both neutralizing and preserving the syncategorematic phenomenal infinity. The main point is that force can be applied both to perception and appetition of monads and by this we give the shortest Leibnizian answer to the Zeno’s Dichotomy paradox – “force”. But what is more important, such dynamical interpretation gives good schematic and systematic view of Leibnizian mature philosophy. And it appears (as expected) that the thread out of the Labyrinth of the Continuum is not only geometrical and physical, but metaphysical too.
These perspectives (taxonomical, legislative and junctional) if put together lead to a new understanding of monads’ role; and they are not taken anymore as a discreet part of Leibnizian philosophy (as opposed to the ideal space and time), but as dynamical continuum incorporating in itself both contiguity and continuity. And in such a way they are both neutralizing and preserving the syncategorematic phenomenal infinity. The main point is that force can be applied both to perception and appetition of monads and by this we give the shortest Leibnizian answer to the Zeno’s Dichotomy paradox – “force”. But what is more important, such dynamical interpretation gives good schematic and systematic view of Leibnizian mature philosophy. And it appears (as expected) that the thread out of the Labyrinth of the Continuum is not only geometrical and physical, but metaphysical too.
Миглена Николчина
Сборникът Парачовешкото: грация и гравитация е покана хубавите разговори, които проф. Миглена Николчина винаги е провокирала и вдъхновявала, да продължат. Онова, което минава като безпокойство през книгите на Николчина е разбирането, че няма как да се породи истинско мислене без памет, но също така и тревожното питане: къде са местата и средите, които интензифицират критическата мисъл днес. Това, което може да разчетем както в теоретичните, така и в творческите й практики, е грижа за настоящето, грижа за произвеждане на идното, грижа за презареждане на социалното въображение. И главното: поставянето на човешкото като незавършен проект и дирене на нови гравни и антигравни полета пред него.