Az értékek ébresztése -- Érték és szabadság -- Érték és evolúció -- Érték és megismerés -- Vallás és érték -- Értek és kultúra -- Interkulturális találkozások -- Értek és algoritmus -- Magyar értékrend -- Kettős társadalom -- Európai értékek -- A boldogság -- Az igazságosság -- A szépség -- Az értékek megismerése -- Érték-atrófia -- Altruizmus.

One of the delights of life is the discovery and rediscovery of patterns of order and beauty in nature--the designs revealed by slicing through a head of cabbage or an orange, the forms of shells and butterfly wings. These images are awesome not just for their beauty alone, but because they suggest an order underlying their growth, a harmony existing in nature. What does it mean that such an order exists; how far does it extend? The Power of Limits was (...) inspired by those simple discoveries of harmony. The author then went on to investigate and measure hundreds of patterns--ancient and modern, minute and vast. His discovery, vividly illustrated here, is that certain proportions occur over and over again in all these forms. Patterns are also repeated in how things grow and are made--by the dynamic union of opposites--as demonstrated by the spirals which move in opposite directions in the growth of a plant. The joining of unity and diversity in the discipline of proportional limitations creates forms that are beautiful to us because they embody the principles of the cosmic order of which we are a part; conversely, the limitlessness of that order is revealed by the strictness of its forms. The author shows how we, as humans, are included in the universal harmony of form, and suggests that the union of complementary opposites may be a way to extend that harmony to the psychological and social realms as well. (shrink)

The aim of this paper is to propose an antithesis to the overreliance on scientific facts and objectivity to counter mis- and disinformation in media literacy education. Through conceptual examination of meaning, care, and facts, I demonstrate the ontological priority of meaning and values in the life-world. I then discuss conspiracy theories as a textual genre in which the crisis of meaning manifests as a prominent factor. Given the centrality of meaning, I claim that literacy education needs to go beyond (...) the matters of fact and address matters of concern in this supposedly post-truth world. (shrink)

The point of departure of this paper is the striking similarities between the dispositions critical media literacy education aims to cultivate and the characteristics conspiracy theorists claim to embody. The golden question of critical literacy, “who benefits?” is in fact the central question of conspiracy theorists: “cui bono?” While critical media literacy educators teach learners to disrupt the common sense, to interrogate multiple viewpoints, to focus on sociopolitical issues, and to take actions and promote social justice, conspiracy theorists claim that (...) they do exactly those things. What I wish to illuminate through this juxtaposition, however, is not a way to clearly demarcate “critical” from “conspiratorial” theorizing, but is a question of educational desirability of skepticism. Skepticism in this paper is not understood as a classical epistemological question of the possibility of knowledge attainment, but as a form of vigilance toward epistemic authorities like the government, media, and academic institutions. Drawing on philosophy of conspiracy theories and political epistemology, I illuminate the problem of radical skepticism that characterizes some conspiracy theories and discuss the pivotal epistemic role of trust. Through this, I claim that critical media literacy education for democratic citizenship must strike a balance between cultivation of skepticism and building of trust toward epistemic authorities. (shrink)

“Desiderius Erasmus sprang from the seed of a priest who refused to follow his vow of celibacy. He himself became a monk against his will, found he had to flee the monastic atmosphere, and scrounged for the wherewithal to study. In time, he became the greatest classical scholar of his day, and wrote a book called Anti-Barbari which speaks to the 1970’s, though it was written nearly half a millennium ago. Like the youth of today, Erasmus lived during a period (...) of intense political, intellectual, and religious change. Burgundy warred with France, the humanists clashed with the medieval order, and Luther destroyed Christian unity. Against this background, Erasmus, whose name is derived from the Greek root meaning “to love,” was able to develop and sustain a profound philosophy of tolerance and pacifism.Erasmus could compromise with the Princes of Church and State, and even flatter them, but he never compromised his beliefs. In an age we think of as fraught with superstition and intolerance, Erasmus summoned his greatness to the side of reason; his integrity speaks to us now, when we can no longer comfort ourselves with the belief that we are living in an age of reason. This grand biography will have added meaning for a generation of students who are trying to revive “humane” as a guideline for human interchange.”- Publisher. (shrink)

1. Művészet és társadalom; válogatott esztétikai tanulmányok.--2. Világirodalom; válogatott világirodalom tanulmányok 2 v.

TOPOLOGIE DES LOGOS UND KANT-INTERPRET A TION § I. Topologie des Logos Die Geschichte der Philosophie ist die Geschichte der Entwicklung des Logos. Jedes System der Philosophie hat seinen Logos. Jedes System der Philosophie, welches seinen Logos hat, ist vom Standpunkte der Entwicklung der Philosophie als Ganzem gesehen eine notwendige Entwicklung des Logos. Die Geschichte der Philosophie ist, wie Hegel sagte, eine Entwicklung des absoluten Geistes. Aber diese Entwicklung des Logos soll man nicht als dialektische Entwicklung, wie Hegel sie sah, (...) bezeichnen. Vielmehr befindet sich das System der Hegelschen Philosophie selber an einer besonderen Stelle der Entwicklung des Logos. Die Entwicklung des Logos ist nicht immer dialektisch-formelle Entwicklung und wird nicht in Dialektik bis zum Äußersten getrieben. Wir müssen uns davor hüten, die Entwicklung des Logos formell dialek tisch zu sehen. Vielmehr müssen wir die Entwicklung des Logos - in der Phase der notwendigen Entwicklung, in der er sich befinde- positiv betrachten. Dialektische Konstruktion der Geschichte der Philosophie auf Kosten der Tatsachen, wie Hegel sie trieb, ist dogma tisch-idealitisches Verhalten, und unser Verhalten soll nicht solches sein. Betrachten wir positiv die Entwicklung des Logos in der Geschich te der Philosophie, so entsteht nicht dialektische Geschichtsauffassung, sondern Topologie der Entwicklung des Logos: kurz, die Topologie des Logo::. Nach der Topologie des Logos wird jedem System der Philoso phie sein Topos in der Entwicklung des Logos als Ganzem gegeben. (shrink)