Political Metaphors of the Ancient Chinese Treatise of Confucius “Lun yu”

This article examines the political metaphors of the ancient Chinese philosophical treatise of Confucius Lun yu (The Analects). Confucius often used metaphors for a capacious and figurative presentation of his political views. Translation of Confuciuss political metaphors presents a certain difficulty, since it is necessary to preserve not only the meaning of the statement, but also the imagery. The object of the research is the political metaphors of Confuciuss work Lun yu and their translations into Russian by P.S. Popov, I.I. Semenenko and L.S. Perelomov. The aim of the work is to study the methods of translating political metaphors of the philosophical treatise of Confucius and the possibility of accurately transferring metaphors into Russian. The novelty of the work lies in the fact that for the first time the translations of Confuciuss political reflections, made by three translators, are analyzed and compared. Political metaphors of the text Lun yu, collected for analysis by the method of continuous sampling, are described and analyzed within the framework of the concept of A.P. Chudinov. Classification of the metaphors of a philosophical treatise into 4 groups - anthropomorphic metaphor , natural morphic metaphor , social metaphor , artifact metaphor - made it possible to identify the peculiarities of translation techniques for different groups of metaphors. The analysis showed that the metaphors of the anthropomorphic group almost always disappear in translations into Russian. On the contrary, natural morphic metaphors, as a rule, are preserved in the translated text. The relevance of the study lies in the fact that at present, the translations of the Chinese philosophical text into Russian have not been sufficiently studied. Analysis of Russian texts Lun yu - Judgments and Conversations (Lunyu) translated by P.S. Popov, I believe in antiquity translated by I.I. Semenenko, Lun yu translated by L.S. Perelomov - made it possible to analyze the techniques of translating metaphors, due to the authors preferences of the translators, as well as the possibility of preserving the original metaphor in translated texts. Three versions of the translation of the title of the ancient Chinese treatise into Russian indicate different approaches to the translation of the text. The conclusion summarizes the results of the study of techniques and methods of transferring political metaphors into Russian.

Sartre in Space: Rethinking Architecture & Rebuilding Philosophy

<p>This thesis considers spatial and architectural language used in philosophical text to determine the value of a cross-disciplinary relationship between architecture and philosophy. It approaches architectural figure as more than just metaphor for philosophy, and proposes that philosophy relies on the spatial nature of architectural language to constitute itself. The case studies provided elucidate a realm where architecture and philosophy have been explored simultaneously; where architecture is used as a tool to develop philosophical propositions and where philosophical text generates architectural design. Ludwig Wittgenstein and Adolf Loos worked in this way, rethinking how architecture is done while rebuilding philosophical propositions. Wittgenstein’s work as an architect was not a break from philosophy but an exploration in architectural space that developed his philosophical perspective. The house he designed is considered here as an extension of the ‘visual room’, an aphorism about image forming in The Philosophical Investigations. Loos’s writing on an ethics of style is philosophy bound to a body of architectural work. His architecture, in particular the House for Josephine Baker, and its conflicts of modernity and the relationship between interior and exterior, is inextricably linked to his normative theories of how we should live. Maurice Merleau-Ponty defined phenomenology in spatial terms that depend heavily on the experience of architectural space. His description of the ‘phenomenal body’ and its ability to understand the ‘spatiality of a situation’ is evidence for an epistemological link between phenomenology and architecture. The architecture of Steven Holl is analysed for its reconstruction of Merleau-Pontian spatiality in the Residence for the Swiss Ambassador, a commission that offered Holl a generous affordance of space with which to explore this influence. The main philosophical text used in the thesis is the philosophy of Jean-Paul Sartre due to the largely ignored latent spatial nature of it. It is significant that the text relies on spatial relationships to convey its meaning. Sartre’s concepts have been defined, developed and implemented by architecture in the resulting design, ‘A House for Sartre’. The design builds on Sartrean concepts of the self, other people, objects in the world and consciousness. It does this by rethinking and rebuilding on this philosophy, while at the same time rethinking and rebuilding the architecture of the house, a domestic space. The programme of a ‘house’ offers concepts of domesticity as context for the design project, and this adds another dimension to the philosophy. The project pushes the limits of Sartre’s descriptions and tests his examples in the tangible realm of architecture. Through inhabitation of such an architecture, one can better gain an understanding of this philosophy. As Sartre so often appeals to his readers to inspect the state of their own consciousness, then perhaps most significantly, the architecture provides not only a conscious experience of the house, but an experience where inhabitants are conscious of their own consciousness in ‘A House for Sartre’.</p>

Sartre in Space: Rethinking Architecture & Rebuilding Philosophy

<p>This thesis considers spatial and architectural language used in philosophical text to determine the value of a cross-disciplinary relationship between architecture and philosophy. It approaches architectural figure as more than just metaphor for philosophy, and proposes that philosophy relies on the spatial nature of architectural language to constitute itself. The case studies provided elucidate a realm where architecture and philosophy have been explored simultaneously; where architecture is used as a tool to develop philosophical propositions and where philosophical text generates architectural design. Ludwig Wittgenstein and Adolf Loos worked in this way, rethinking how architecture is done while rebuilding philosophical propositions. Wittgenstein’s work as an architect was not a break from philosophy but an exploration in architectural space that developed his philosophical perspective. The house he designed is considered here as an extension of the ‘visual room’, an aphorism about image forming in The Philosophical Investigations. Loos’s writing on an ethics of style is philosophy bound to a body of architectural work. His architecture, in particular the House for Josephine Baker, and its conflicts of modernity and the relationship between interior and exterior, is inextricably linked to his normative theories of how we should live. Maurice Merleau-Ponty defined phenomenology in spatial terms that depend heavily on the experience of architectural space. His description of the ‘phenomenal body’ and its ability to understand the ‘spatiality of a situation’ is evidence for an epistemological link between phenomenology and architecture. The architecture of Steven Holl is analysed for its reconstruction of Merleau-Pontian spatiality in the Residence for the Swiss Ambassador, a commission that offered Holl a generous affordance of space with which to explore this influence. The main philosophical text used in the thesis is the philosophy of Jean-Paul Sartre due to the largely ignored latent spatial nature of it. It is significant that the text relies on spatial relationships to convey its meaning. Sartre’s concepts have been defined, developed and implemented by architecture in the resulting design, ‘A House for Sartre’. The design builds on Sartrean concepts of the self, other people, objects in the world and consciousness. It does this by rethinking and rebuilding on this philosophy, while at the same time rethinking and rebuilding the architecture of the house, a domestic space. The programme of a ‘house’ offers concepts of domesticity as context for the design project, and this adds another dimension to the philosophy. The project pushes the limits of Sartre’s descriptions and tests his examples in the tangible realm of architecture. Through inhabitation of such an architecture, one can better gain an understanding of this philosophy. As Sartre so often appeals to his readers to inspect the state of their own consciousness, then perhaps most significantly, the architecture provides not only a conscious experience of the house, but an experience where inhabitants are conscious of their own consciousness in ‘A House for Sartre’.</p>

CONCEPTUALIZATION OF THE PHILOSOPHICAL TEXT IN THE STRUCTURES OF FOREGROUNDING

The foregrounding of the text goes from a potential, not yet existing text to its relevance. In this march, the philosopher coincides with the philosophical text. This coincidence can be called a fore-text, which allows you to "enter" a philosophical text. The Internet considers hypertext as an informational formless set of texts, which is predetermined for the subject. The posed problem concerns the possibility of the presence of the subject in a digital hypertext. The aim of the study is to set the philosophical text as a concept, showing the subjectivation of the text with the help of the developed concept of a fore-text. To achieve the expected result, it is necessary to consider the history of philosophy as a chronological coherent sequence of texts, which is assumed as a context or common meaning. The problem is complicated by the fact that a single history of philosophy does not exist in digital space. It resides as a plurality of authors' histories of philosophy. The "introduction," "preface," etc. to a philosopher's text then becomes a "substitute" for the lost context. The development of the subjectivity of philosophy shows that the fore-text becomes the text itself. This development corresponds to the conceptualization of philosophy and its liberation from the authority of antiquity as traditionalism. Under the conditions of virtual reality and hypertext information, only conceptualization preserves the human in man - thinking. The author of the article poses the questions: "So what have we lost by asserting the end of the history of philosophy? Isn't the "new" pre-structure of the philosophical text the actualized "hyper-conceptual" space of the Internet?"

‘She – nature, woman, Goddess’: mythic, ethical and poetic feminist discourse in Margaret Atwood’s ‘Marsh Languages’ and Luce Irigaray’s In the Beginning She Was

This manuscript pairs Margaret Atwood’s poem ‘Marsh Languages’ with Luce Irigaray’s recent philosophical text In the Beginning She Was. By doing so, an important conceptual resonance emerges between the two texts on the status of the loss of a maternal language and more broadly of the founding Mother at the origins of Western thought. Advancing a feminist poetics and ethics of the maternal, with its roots in nature, Atwood and Irigaray’s works are at odds with the enlightened language of our western masculine time, which seeks to disinherit its roots or to uproot itself. Atwood’s appeal in her poem ‘Marsh Languages’ reverberates with Luce Irigaray’s argument in In the Beginning She Was, which is that it is necessary for western philosophy to return to the marshes, so to speak, to return to the Presocratic philosopher-poets in order to discern how the logic of Western truth (via the male master-disciple) formed, and consequently discredited and covered over, a ‘she – nature, woman, Goddess’. Engaging with Greek myth (Hesiod’s Muses, Plato’s cave and mother-daughter duo Persephone-Demeter), Atwood as poet and Irigaray as philosopher interrogate and contest our western patriarchal tradition, for its erasure of ‘she – nature, woman, Goddess’, and suggest that the ethical implications of this silencing and forgetting have led to corrupt, destructive crisis-level relations, e.g. between humans, between humans and gods and between humans and nature.

Language Subjects: Placing Derrida’s Monolingualism in Global Education

Derrida’s autobiographical and philosophical text Monolingualism of the Other; or, the Prosthesis of Origin is a partial recounting of his own childhood and upbringing in Algeria at a time when it was a colony of France. It is on one level a reflection on matters related to colonialism, and especially on the effects of the imposition of colonial language upon schooling and wider practices of education and coming into the world. Yet Derrida’s text also opens onto structural questions about estrangement, unsettledness and Unheimlichkeit such as they pertain to and characterise life in language more generally. This paper puts Derrida’s Monolingualism of the Other into relation with contemporary discussions of multilingualism and language learning in the context of the global education agenda. The result, as we shall see, is the destabilising of assumptions that underpin multilingualism and the global education agenda and foreclose their democratic and ethical aims. At the same time, as we shall also see, Derrida’s text opens ways in which the education of language subjects can be reconstructed in relation to a new conception of ethics and the humanities.

Filosofia e dibattito. Le Meditazioni Cartesiane come esempio di deliberazione filosofica

This essay relates the content of an educational experience that applies the methodology of debate to the closer examination of an argumentative philosophical text, in the form of a deliberation with oneself. The text in question is Descartes’ Meditations on First Philosophy, specifically the first, the second, the sixth meditation and respective Objections. The class involved in the activity is the IV B of the Liceo classico Alessandro Manzoni in Lecco.