Onthology

The conceptual analysis of jainistic theory of cognition. The main aim of this article is investigation of fundamental conceptions of jainistic theory of cognition. The author analyzes the critical functions of jainistic epistemology and its influence on the jainistic ontology.

This thesis is divided into four volumes. It seeks an ontological continuity by geography into the indigenous thought, that is, it seeks to apprehend its semantic categories of explanation of the world, inspired by Claude-Levi-Strauss's Mytological and the works of Deleuze & Guattari (especially Thousand Plateaus and Anti-Oedipus ), and the Amerindian perspectivism of Eduardo Viveiros de Castro, with whom he seeks dialogue. The central category taken by this thesis for this dialogue with Amerindian thought and perspectivism is the notion of ontological geographyc, taken from the phenomenology of Eric Dardel. In the first volume, I try to hold a debate about Imagination and reality, based on Amerindian mythology and the theory of action as geography. In the second volume, it is sought to present an immersion in the indigenous semantic categories, seeking to distinguish map and decal by means of the registration of space as corporeality, in the terms proposed by Elias Lima and Marcos Mondardo, and based on the Amerindian perspectivism theory, thus tracing , an outline of the status of alterity, on the one hand, and, on the other hand, of the relations between culture, nature and supernaturality in Amerindian societies, which are organized according to a code consisting of a low-intensity patriarchy, as proposed by Rita Segatto. The third volume, in turn, is dedicated to the process of despotic-colonial overcoding, whose geographical configuration consists of the so-called Iberian trerritorial praxes. These, analyzed in the rterms proposed by Deleuze & Guattari, that take the State like the first great movement of territorialization in the history. In any case, territorialization is seen as "masculinization", having seen the set of misogynistic practices imposed by the Iberian territorial praxis and indigenism as part of this process. Finally, the fourth volume aims to register the multiplicity of indigenous reactions (as processes of reterritorialization) in the process, taking as central "chorological floor" Central Brazil (mainly Jê and Xinguano), and Latin America (Abya Yala). This multiplicity is seen both historically and geographically, that is, it seeks to record reterritorialization in its historical forms (Tupinambá, Kayapó, Panará and High Xingu) to the present form in which the Indians struggle for the taking of power within the State and not by its fragmentation. Finally, I seek to constitute a notion of space capable of supporting the debate proposed in this thesis, which is done on the basis, above all, of Doreen Massey's propositions.

KEYWORDS: Ontological Geopgraphy, Action, Cosmopolitic, Territorialization.

The ontology of woman is one of the much discussed issues throughout the history. Many different things have been said on the nature of woman and almost every religion and ideology expressed something regarding woman. Historical figures that are coming from certain systems of thought put their views on the nature of woman in the local way, and one of them is Mawlana. His answers to the question “what is woman” mirror his ideas on the ontology of woman.

Multiplicity is an object of everyone's experience and all beings know becoming. The One, however, is an abstract notion. The Origin remains invisible and transcendent, the relation between the One and multiplicity ever mysterious and enigmatic. It is precisely its 'enigmaticity' which generates the perplexity of the con tingent being before the Mysterium tremendum, which leaves him in awe of an aporia from which he cannot escape: that of the metaphysical Infinite which, to fully preserve its real meaning, cannot admit any limitation, and therefore nothing that is external to it or 'other than it' such as to invalidate the very notion of the infinite in the proper sense of the term. This has repercussions, first of all, on the epistemological level, but this is only a reflection of what that aporia represents in the order of metaphysical and cosmological doctrine.

En el año 1077, Anselmo de Canterbury postuló que el pensamiento de algo mayor que lo pensable reconoce necesariamente una existencia real mayor que el pensamiento. Esta demostración de la existencia de Dios, conocida como “argumento ontológico”, es uno de los episodios más discutidos de la historia de la filosofía y sus repercusiones aún no han cesado. En esta ponencia, nuestro trabajo estará dedicado a dar cuenta de cuáles son las resonancias de esta idea —y los debates que acarrea consigo— en el postulado de Durkheim según el cual lo social designa una existencia concreta. A partir de este recorrido, abriremos lugar a una
serie de problemas a afrontar por una ontología de lo social a partir de los argumentos contemporáneos ofrecidos desde el realismo especulativo.

This article reflects the relationship between Qom indigenous and their dogs based on ethnographic information. The aim is to understand the position of these animals in a sociocosmology where the border between wildlife and humans is unclear. We inquire about the special care and teaching processes that are the subject of dogs and how they becomes an extension of the hunter. We also asked about mascotization process and how the relationships established with the ‘other’ animal drive transformation processes that link existing. Finally we argue that the dog is the paradigm of ambiguity but also an excellent example of how, through a process of transformation, the beings that exist in the sociocosmology Qom can cross categories.

Hilmi Ziya Ülken, Osmanlı İmparatorluğunun son dönemlerinde İstanbul’da dünyaya gelip, öğrenim görmüş ve yeni kurulan Cumhuriyetin düşünce yaşamının birçok alanında eserler vermiş bir düşünürümüzdür. Ülken, birçok alanla ilgilenmesine rağmen Türk-İslâm Düşüncesi ve İslâm Felsefesi alanlarında bir öncü olup, Orta Çağ İslâm düşünürleri ile Tanzimat sonrası Türk düşüncesinin ortaya çıkarılması ve tanıtılmasında önemli görevler üstlenmiştir. Yine o, Doğu ve Batı felsefelerine derin vukufiyeti nedeniyle karşılaştırmalı çalışmalar yapmış, her iki kültürdeki ortak yönler ve benzerlikler ile farklılıkları ortaya koymuş bir düşünürdür. Asıl ilgi alanı olan felsefenin dışında sosyoloji, antropoloji, mantık, tarih, roman, şiir, resim, minyatür hatta hattatlık gibi alanlarda da eserler vermiştir. Harf İnkılâbı nedeniyle kültürümüzde olan kopukluğa Ülken, yazmış olduğu eserler ve yetiştirmiş olduğu öğrenciler aracılığıyla köprü görevi üstlenmiştir. Özellikle Ankara Üniversitesi İlâhiyat Fakültesinde sistematik felsefe alanında öğretim üyesi iken yaptığı olgunluk dönemi çalışmalarıyla Türk-İslâm Düşüncesine büyük katkılar sağlamıştır.

Este es un itinerario para abordar el veganismo desde la antropología de la alimentación, la antropología ecológica y el giro ontológico.

Propongo el movimiento como una de las corrientes que toman parte en la producción de conocimientos y prácticas ecocentristas encorporizadas en el consumidor a través del tabú sobre productos animales.

Mi intento es incluir en la trama de comprensión del fenómeno a diversos actantes, entidades, procesos y relaciones en interacción, como se propone desde la teoría del Actor/Red (AT), colocándolos en el escenario político, ecológico y simbólico a partir de un sistema alimentario propio.

We invite you to our panel that will discuss the interrelations between animism, religion and trees in different cultures. The current research on animism understands it within ecological, epistemological and ontological paradigms. We propose to move beyond the macro-theoretical perspective and to examine the religious practices of animism by focusing on beliefs in spirits, personalities and consciousness of trees. The classical theories about animism have largely ignored the elastic and dynamic complexity that animism proposes to the religious structure. In the heart of animistic beliefs we find the individual and the intersubjective relation that the individual develops with an animated subject. Our panel will focus on forms of communications and relationships with tree spirits, and will reveal a new perspective to understand animism, its particularity and importance. The four papers offer an examination of different ways in which relationships are forged between man and tree and the types of religious awareness they express in regards to the self, personality, cosmos, botanical space, environment and landscape. The question that preoccupies us in the panel concerns the role that man-tree relationships play in distinct religious systems. For this we seek to examine the ways beliefs in tree spirits operate in different cultures focusing on the elasticity that it offers to the religious system. A comparative analysis of man-tree relationships in distinct societies will reveal the large and open spectrum that animism offers to the religious and social structure, and will develop a new understanding of the importance of the interpersonal dimension that animism creates between man and the environment.

Nel periodo marburghese, Heidegger s’impegna in un progetto d’indagine fenomenologica sulle condizioni dell’intenzionalità, tale da muovere secondo particolari assimilazioni di tematiche husserliane e divergenze rispetto a tale fonte. Procedendo a partire dalla ristrutturazione heideggeriana del rapporto fra intuizione categoriale e intuizione sensibile come peculiare tentativo di impostare il problema dell’identità della cosa, perverremo al tema della collocazione dei significati nell’ambito di ciò che l’autore definisce come «mondo». Ci rivolgeremo poi a punti specifici della lettura che egli ci offre della prima Critica kantiana, al fine di mostrare il legame che l’impostazione delineata ha con la sua particolare interpretazione dell’immaginazione come facoltà trascendentale – per come risulta pensata nel Kantbuch del ’29. Mettendo in evidenza la connessione fra questo tema e quello della riforma imposta al concetto di intuizione categoriale, valuteremo l’efficacia ermeneutica della sua impostazione riguardo il tema della recettività, per poi concludere con un riferimento ad una lettura heideggeriana successiva, attraverso cui sarà possibile misurare la distanza fra Heidegger e Kant rispetto al concetto di mondo.

Using a case from Bosnia and Herzegovina (BiH), this article seeks to uncover how structural division along ethnic lines and external pressures to adopt memorialization policies relate to ontological security seeking. To provide securitization of memory, external memorialization policies, understood as the offsprings of the growing organizational power of human rights ideology, are constantly clashing with the nationalist understanding and usage of memory because, through particular pretext of victim-perpetrator-bystanders, they displace deeply contextualized historical memory from its national setting. The securitization of memory is understood here as the part of ontological security which refers to the need of a political elite governing a sovereign polity to have a secure identity by maintaining distinctiveness and through routinizing their relationships with other polities. The main claims of this paper are twofold. Firstly: external attempts to secure memory are actually designed to secure the moral boundaries of those who impose and mandate the memorialization policies, meaning the international community, and not the Bosnians. Secondly, and closely interlinked with the previous claim: the attempt to enforce one set of memories may backfire—that is, fail to secure against the repetition of violence while also cementing divisions along ethnic lines. These ethnic divisions, thus continually mobilized, may then contribute to further conflict. Those claims are illustrated with three different realms of memorialization policies securitization in the case of BiH.

Quello di Heidegger con Nietzsche è uno dei dialoghi filosofici più profondi e gravidi di conseguenze. In esso continua a essere in gioco la fisionomia del nostro presente e, in particolare, la possibilità di una sua rimessa in questione radicale – così come richiede l'intima indole della filosofia. Tale rimessa in questione viene qui sondata secondo il filo conduttore di quel concetto di singolarità che domina – nelle forme del soggetto, dell'individuo, della persona – il nostro orizzonte culturale, sociale, politico ed economico. Il tema della singolarità trova una sua specifica rimodulazione nelle parole chiave di "superuomo" e di "Da-sein", la cui portata è ancora tutta da ponderare. Per farci carico di questo compito dobbiamo collocarci in modo consono nella spaziosità della domanda  che il pensiero ci invita ogni giorno a rinnovare e in cui continuamente, volens nolens, ci troviamo: chi siamo noi?

Object-based image analysis (OBIA) is rapidly emerging as a valuable method for integrating the data processing techniques and GIS approaches classically employed in archaeology. OBIA is intended to replicate human perception by using a protocol of (semi)automated image segmentation and classification. However, the lack of a theoretical background adapted to the specificities of the archaeological discipline is still preventing researchers from finding a shared language and a common protocol of investigation necessary to allow the comparability of the results. This article discusses a series of crucial theoretical issues linked to the incompleteness and the equi-/multifinality of the archaeological record and introduces the core concept of Diachronic Semantic Models (DhSM) as a means to integrate the long-term evolution of the archaeological landscape in the conceptual, digital and real world frameworks of the object-based approach. We also present an assessment of the limits and potential of this method, built from a set of case studies from published and unpublished research. Finally, we propose a general workflow of an Archaeological Object-Based Image Analysis (ArchaeOBIA) project, designed for stimulating the development of an operational routine for object-based applications in archaeology.
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In this paper I intend to point out the common features and differences between the theological anthropology of Father Stăniloae and Martin Buber’s personalist view. To do so, I will concentrate on the role played by the presence of human and divine otherness within relation, seen as an event that places man within a type of personal existence, which is totally different from that inherent to an individual. In order to describe this becoming of an individual within person, I will expose in the first part of this paper Martin Buber’s vision from I and Thou on this subject. This exposition of Buber’s relational ontology intends to underline a conceptual pattern which is to be found again in the theology of
Father Stăniloae, but which Stăniloae overcomes by referring anthropology to triadology, in virtue of an iconic relation between the two ontological levels.

Paper ini membahas tentang perbedaan pandangan Levinas dan Heidegger berdasarkan karya Levinas: Totalité et Infini (1961). Paper ini terdiri atas kritik Levinas terhadap Heidegger, makna kematian sebagai menuju yang autentik menurut Heidegger dan Levinas, dan pandangan mereka terhadap alam serta implikasinya terhadap konsep kerja.

An essay on the struggle between ontology and politics in Heidegger, Schürman, Stirner -- as well as in elemental unions of bodies (piles) and in punky technical objects
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Эссе о борьбе онтологии и политики у Хайдеггера, Шюрмана, Штирнера -- а также в элементальных союзах тел (грудах) и в никчемных технических объектах
https://www.nlobooks.ru/magazines/neprikosnovennyy_zapas/131_nz_3_2020/article/22663/

APPROACHES TO CONSTRUCTION OF CULTURAL-HISTORIC ONTOLOGY OF LANGUAGE
The aim of the study is to substantiate a possibility, purport of construction of a comparative historic ontology of language including a history of performativity as well as to explain its benefit for linguistics and some other branches of humanities. It is argued that historiza-tion of language nature constituting the purport of the ontology is to be performed only in a global cultural-historic context. For every culture creates its own image of language and sets boundaries between the latter and extra-linguistic reality.
Цель статьи - теоретически обосновать возможность, смысл создания компаративной исторической онтологии языка, включающей историю перформативности, а также пользу этой новой сферы исследований для лингвистики и других гуманитарных наук. Доказывается, что историзация сущности языка, образующая смысл указанной онтологии, может осуществляться только в глобальном культурно-историческом контексте. Ибо каждая культура творит свой собственный образ языка и по-своему устанавливает границы между ним и внеположной ему действительностью.

Il pensiero di Heidegger si è proposto, ed è stato ripetutamente qualificato, come rivoluzionario. In effetti, Heidegger mira a una rivoluzione del modo d’essere dell’uomo, una rivoluzione la cui magnitudine corrisponde a quanto preconizzato da Hölderlin in una lettera a Johann Gottfried Ebel del 10 gennaio 1797: “Io credo a una rivoluzione ventura dei modi di sentire e dei modi di rappresentazione che farà vergognare tutto ciò che ha avuto luogo finora”. Al pari del poeta, il filosofo auspica, per così dire, una muta, un integrale cambio di pelle dell’uomo, tale da investire anche, se non soprattutto, la dimensione “politica”, almeno laddove si intenda quest’ultima all’insegna della polis come località storica dello stanziarsi dell’essere e dell’abitare “poetico” dell’uomo.

Il De vita Moysis di Gregorio di Nissa si presenta come un testo ricco di spunti per trattare un tema come quello dell’ontologia trinitaria. Di fatto, questo commento del Nisseno al testo biblico descrive l’atteggiamento di ogni uomo che cerca Dio e vuole conoscerlo interrogandosi sulla realtà, mediante un’attitudine, quindi, propriamente filosofica. Nella sua lettura allegorica l’autore non si avvale solo degli elementi della tradizionale interpretazione tipologica di contenuto prevalentemente
cristologico ed ecclesiale – si pensi al passaggio del Mar Rosso come simbolo del Battesimo (I, 77) o alla manna come simbolo dell’Incarnazione, della Parola-Logos di Dio discesa dal Cielo (II, 139-140) – ma propone una esegesi spirituale di tipo individuale, dove Mosè viene assunto non più come typos di Cristo o della Legge ma diventa il simbolo dell’anima che percorre l’ardua salita che porta alla visione beatifica.

La tesi è concepita secondo una doppia linea di ricerca: una tematica e una metodologica. La prima propone uno studio in chiave antropologica del problema dell’individuazione, inteso come processo individuale e collettivo di costruzione dell’umano. La linea metodologica sperimenta una modalità argomentativa incentrata sull’utilizzo dell’analogia, ovvero l’utilizzo di argomenti di tipo comparativo. Questi sono adottati al fine di riaprire - per mezzo di termini e strumenti concettuali
mutuati dall’antropologia - questioni che per secoli sono rimaste appannaggio della tradizione filosofica occidentale e che richiedono uno scavo critico. L’obiettivo consiste nel reinterpretare il tema dell’individuazione in chiave “archeologica”, risalendo cioè alle matrici storiche, locali e antropologiche che l’hanno originato e che ne hanno sorretto, nel tempo, una particolare modulazione. Ciò comporta il ridimensionamento della prospettiva occidentale rispetto a prospettive “altre”, l’emergere della sua specificità e del tipo di umanità (specifica) che essa produce, i suoi vantaggi epistemologici e le sue problematiche.

This article aims to analyze the theory of truth contained in Edmund Husserl’s "Logical Investigations". In my analysis, I start from a detailed description of conditions of the possibility of truth based on Husserl’s alethiology. I show that his theory assumes correlation, the parallelism between subjective and objective conditions of the possibility of cognition as a condition of truth. Based on this, I explain Husserl’s interpretation of the correspondence definition of truth found in "Logical Investigations". I also provide arguments that this interpretation presupposes the ontological definition of truth and the idea of the infinite intellect as the ideal of a direct and exhaustive presentation of the object of cognition. Nonetheless, my conclusions don’t provide a complete interpretation of Husserl’s alethiology because I refrain from drawing metaphysical consequences from it. That is to say, I neither answer the question about realism/idealism in "Logical Investigations" nor the question of whether the idea of the infinite intellect should be understood in some metaphysical way (e.g. theistic one) or only as a regulative idea in the Kantian sense.