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Author: Frank Perlin

progressive accumulation of variations by the individual [de l’individu]; it is, so to speak, a moment in the evolution of life [l’évolution vitale] that acts to differentiate living beings through increasingly distanciating them the ones from the others… … a description which already seems to distinguish

In: City Intelligible
Author: Juhana Toivanen

’s argument is that bestiality simpliciter refers only to the empirical fact that one does not have anything to do with other people. It refers to a way of life. So, if one is bestial simpliciter —bestial without qualification, living in complete solitude—he is by definition not political. This much is

In: The Political Animal in Medieval Philosophy
Author: Juhana Toivanen

life. 4 According to Aristotle, human perfection, good life, and happiness means a life-long activity of the rational part of the soul in accordance to virtue and, as is well-known, this can be reached in two ways: either by living an active life that is based on practical reason, or by living a

In: The Political Animal in Medieval Philosophy

things, but living things “ make their appearance ” in self-display. 11 Humans specifically, though, neither specifically appear nor display, but present themselves through active, conscious choices of showing themselves. As a result, self-presentation “is open to hypocrisy and pretense.” 12

In: Modern and Postmodern Crises of Symbolic Structures

bodily experience which finds its core analysis in the connections of motivations and directedness. Phenomenology makes a return or reversion ( Abbau ) to the basic structure of the living present ( lebendige Gegenwart ), and by means of this it gets to the original stream of the life of subjectivity, to

In: Modern and Postmodern Crises of Symbolic Structures
Author: Peter Šajda

uncontrolled and unchecked manner. (3) The environment in which leveling unfolds unimpeded is the public . This indeterminate collective is not a real community, but rather it is an anonymous abstraction which flourishes when community life is in decay. Although the public does not constitute a space in

In: Modern and Postmodern Crises of Symbolic Structures

the two can humankind hope to heal a ravaged Earth and ensure preservation of life. I selected this myth to analyze in detail for multiple reasons: First, it resides deep within my own cultural heritage, in-forming my own psyche as much as any other ancient tale. Second, this myth is central to the

In: Mythic Imagination Today