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The article discusses the genesis of the Russian Diaspora in the Baltic countries and the main stages of its formation. The stereotype in the mass consciousness of this monolithic ethnic group, its social and cultural homogeneity is disproved. The selection criteria of the eight heterogeneous groups formed in the Russian Diaspora of the Baltic countries at the time of the collapse of the Soviet Union are justified. The Russian Diaspora in the Baltic countries is mainly formed in the late-Soviet period; (...) and by the time of restoration of the independence in these countries it represented not homogeneous but heterogeneous ethnic-and-cultural commonality. (shrink)

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A general problem of philosophy concerns the possibility of objective knowledge of other cultures (including past cultures), and the adequacy of their reconstruction. The problem of cultural development is also crucial. In this paper, I argue that a culture which has expanded its potentialities in various independent forms is an open culture capable of entering into dialogue with other cultures.

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O artigo examina o problema de identificar a verdade e a beleza em teorias axiomáticas significativas e a formação desses valores no processo de ensino de certas seções de um curso de matemática de uma escola de educação geral com os traços característicos de teorias axiomáticas significativas. critérios de beleza científica ou matemática são considerados um fator na formação e identificação da verdade e da beleza. Tais critérios foram introduzidos pelo filósofo escocês Hutcheson no século XVIII e por seus muitos (...) seguidores nos séculos subsequentes. Este trabalho examina os grupos formativos, unificadores e lógicos de critérios objetivos de beleza científica. Mostra que: a) critérios formativos: simetria, comparação, harmonia, ritmo, aplicabilidade são mais propensos à formação e identificação da beleza dos objetos de uma teoria axiomática significativa do que a verdade nela contida; b) critérios unificadores - unidade de diversidade, generalidade, registro matemático de leis científicas visam revelar a verdade em uma teoria axiomática significativa. E a beleza dos objetos aqui é determinada pela conexão dos critérios com a verdade, c) critérios lógicos - rigor lógico, clareza, simplicidade, redução do complexo ao simples visam a formação e identificação em uma teoria axiomática significativa de ambas as verdades e a formação e identificação da beleza dos objetos. (shrink)

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Corruption continues to be a considerable challenge for internationally active companies. In this article, we examine personal and socioenvironmental antecedents of corrupt behavior in organizations. In particular, we aim to illuminate the links between Machiavellianism, on-the-job experience with corrupt behavior at work, neutralization, and the attitude of business professionals toward corruption. The empirical analysis is based on the responses of 169 professionals. At first, a positive relationship between both Machiavellianism and on-the-job experience and the acceptance of corruption appears in the (...) model. However, an in-depth mediation analysis shows that neutralization is the keystone linking both Machiavellianism and on-the-job experience to the likelihood to condone corruption. Based on these results, we offer avenues for further research and implications for practitioners. (shrink)

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Kirkham’s book is not a plain attempt of asking the questions like ‘What is truth?’ since it would, according to him, be one more mistake followed by confusion. The components of this four-dimensional confusion (vagueness, ambiguity, several ways of describing the same project, and one answer for two distinctly different questions about truth) find its original explanation in Kirkham’s book. Having stated that all of the previous theories of truth were just irrelevant to the question of “What is truth” because (...) when asking different questions about truth, he draws his non-trivial approach of assigning each theorist to the particular question (or ‘project’) he or she was trying to answer with his or her theory of truth. So, the main merit of Kirkham’s work is the clarification of this most urgent philosophical problem of truth on the way of metaphysics. (shrink)

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A Persian translation of William Shakespeare'sHamlet along with the original text.

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Hamlet’s character sets, under different shapes and extents, the benchmark against which a large part of the European philosophy of the very long «short twentieth-century» behind us has had to measure. In the name ofHamlet as the most enigmatic among Shakespeare’s creatures, even Europe, its spirit and destiny, is identified, according to the well-known claim by Paul Valery.Common trait to a big part of these interpretations – from the juvenile works of Pavel Florenskij and Lev S. Vygotskij (...) to Carl Schmitt’sHamlet oder Ekuba. Der Einbruch der Zeit in das Spiel – is offered by the detection, inHamlet’s figure, of the contradiction inherent to an epochal transition: the time of an unresolved passage between two ages that only knows the endless pain of an “interim”. My paper concerns the possibility to interpretHamlet’s time as the time of an “interim” in light of Benjamin’s claims about Shakespeare’s drama contained in his book on the German Trauerspiel.While Florenskij interpretsHamlet’s time as tragic and the figure ofHamlet as a tragic one, in my essay - moving from some observations on the "Hamlet Problem " by the young Franz Rosenzweig - I consider the original Benjaminian thesis about the character and the drama ofHamlet as the end of the modern Trauerspiel. Starting from a statement by Theodor Adorno in the famed Hornberger Brief to Benjamin of August 2, 1935, I outline, therefore, how Benjamin characterizes the figure ofHamlet. This, from his early writings on the relationship between tragedy and Trauerspiel up to the great book on the Origin of the German Trauerspiel. In the frame of Benjamin’s interpretation, exactly by virtue of its distance from the thesis on the duality of tragedy, the Shakespearian theatrum of consciousness, paradigmatically represented in the figure ofHamlet and in the intimately dialectic character of his drama, is accounted for as necessary correlate of the Cartesian’s theatrum of consciousness. From a theoretical point of view, the Benjaminian characterization ofHamlet's figure reveals, therefore, something of the nature of modern consciousness and of consciousness in general in relation to the problem of truth and its representation. Hence the end of modern Trauerspiel coincides with the original incompleteness of its time. Consequently, I also claimHamlet's dramatic figure to represent the aporetic characters of modern politics. This contrasts the thesis of Carl Schmitt who speaks, instead, of the Shakespearean drama as an expression of a pre-modern barbaric time. (shrink)

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Este artículo tematiza la relevancia delHamlet, de Shakespeare, para el pensamiento de T. W. Adorno, aun cuando este no haya escrito in extenso sobre aquel. El drama aparece sobre todo en su discurso oral como modelo para describir la relación de discontinuidad entre teoría y práctica. Aquí se desea mostrar cómo el teórico crítico del pensamiento moral abstracto piensa el paso del conocimiento a la praxis a partir del vínculo entreHamlet y el llamado “factor añadido” (Das (...) Hinzutretende). Desde esta lectura, elHamlet de Adorno representa un lugar clave de transiciones malogradas. (shrink)

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Where science has often been used to explore the questions raised by art, this book does the reverse, suggesting that art can address a problem raised by science: the deep challenge to ethics posed by Darwin’s discovery that we are intentional beings living in an unintentional world. UsingHamlet, Othello, and Macbeth, among others, Angus Fletcher shows how the physical experience of art can transform Darwin’s discouraging theory into a practice-based ethics that establishes pluralism, curiosity, and cooperation as the (...) basis of progressive life. (shrink)

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Excerpt from Schopenhauer,Hamlet, Mephistopheles: Drei Aufsatze zur Naturgeschichte des Pessimismus Barmhersigen Siebe, Die Die Seele Des Chriftentums ift, jener Siebe, Die Das Bofe wohl lennt, aber auf Das (ente blicft, Die auch noch in Der Derfommenheit Die menfchliche Seele fieht und fucht; und Dicier mangel an Siebe geht mit Dem mangel an olauben 3ufammen: Die menfchen taugen aus Dem orunde nichts; Darum, feine muhe mit ihnen verlieren! About the Publisher Forgotten Books publishes hundreds of thousands of rare and (...) classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

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In this chapter I want to explore a comment made by the French philosopher Gilles Deleuze that presents a connection between two figures: Kant andHamlet.1 In his most important early work, Difference and Repetition, Deleuze writes, “the Northern Prince says ‘time is out of joint’. Can it be that the Northern philosopher says the same thing?” (Deleuze 2004, 111). In this chapter, I want to look at the question of drama and see how different conceptions of drama allow (...) us to understand action, or more precisely inaction, in Shakespeare’sHamlet. I want to show how these different conceptions of dramatic action tell us something about the nature of temporality. I will begin by reversingHamlet’s claim, and discussing what time “in joint” would look like, tracing it back to Aristotle’s conception of drama, before moving on to Plato’s characterization of temporality. (shrink)

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This essay sounds out Derrida's plurivocal term of frequencies as well as Nancy's understanding of resonance to argue that ghosts live in the ear. Heeding how the different nuances of this term bear on Derrida's reading ofHamlet, it not only seeks to understand the significance of the ghost's rhythmic appearance:disappearance in Shakespeare's play, but indeed, how it comes to frequent Derrida's Specters of Marx.

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All people edit. We don't call it editing, of course. We call it thinking. Frogs think too. When a frog thinks'food', it looks for a moving dot; in a cage of dead flies, a frog starves to death. When something doesnot fit the category, it is not seen. Humans likewise. "Do you see nothing there?"Hamlet asks; "Nothingat all; yet all that is I see", Gertrude replies, exemplifying our difficulty with seeingthings not valued.[1] The reason for such editing is (...) mental economy; given physiological computationallimits, operating with a limited set of categories and properties avoids cognitive paralysis. (shrink)

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This essay investigates the rôle of the North Atlantic as a silent actant in the dramatic economy of Shakespeare’sHamlet. It takes the series of actions ofHamlet’s deportation by sea, his nocturnal transformation on board and his surprise return with the pirate ship as the axis around which the play turns. It examines the movement of deterritorialization and mimesis in the constitution of sovereignty by the ceaseless transference of piracy and inter-imperial rivalries and passages. InterpretingHamlet (...) as being not just a play of nothingness and nihilism, born of and residing in the interstice of disjointed historical time, this essay argues thatHamlet is a play that inherits and inhabits the cranny of fractured historical space from Elizabethan to Jacobean England when the English isle became what Carl Schmitt called the “agency of the spatial turn to a new nomos of the earth.” The old nomos of the earth, terra firma in the Greco-Roman and feudal senses, was challenged by the new freedom of the sea which demanded a separate and distinct global order. This essay poses the question whether the dramatic economy ofHamlet as split by and revolving around the physical presence and symbolic charges of the North Atlantic in fact constitutes the irrhythm and mis-punctuation of this spatial turn toward a maritime modernity. (shrink)

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This book assembles a team of leading literary scholars and philosophers to probe philosophical questions that assert themselves in Shakespeare'sHamlet, including issues about subjectivity, knowledge, sex, grief, and self-theatricalization.

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Interpreting Shakespeare’s seminal work ‘Hamlet’ through the lens of biocentrism offers an illuminating paradigm shift from traditional analyses. Biocentrism, a philosophical standpoint positing the intrinsic value of all living beings and the fundamental interconnectedness of life, contrasts sharply with the anthropocentric viewpoint that places humans at the centre of the universe’s hierarchy. This re-evaluation not only enriches our understanding of the play’s enduring themes, characters, and narrative arcs but also aligns Shakespeare’s work with contemporary environmental and ethical discussions. At (...) the heart of ‘Hamlet’ lie profound contemplations of existence, morality, and the human condition—themes that resonate deeply with biocentric philosophy. (shrink)

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A deconstruction ofHamlet's ontological metaphor—"the time is out of joint"—indicates Shakespeare has made an implicit commitment to a conception of time that is explicitly and systematically developed by Kant's transcendental philosophy. Consequently, a retro reading explains howHamlet temporarily identifies with the Ghost's temporal-categorical mind-set, and howHamlet, who has been acutely aware of the passage of time, loses track of time during the prayer/closet scene sequence. More specifically, I assert thatHamlet's identification with the (...) Ghost's categorical sense of what is possible and impossible in accordance with the passage of outer time is what causes his inaction. (shrink)

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El personaje deHamlet ha sido un punto de referencia para gran parte de la filosofía europea del siglo XX, representando el espíritu y destino de Europa. Diversos autores, como Pavel Florenskij, Lev S. Vygotskij y Carl Schmitt, han visto enHamlet la contradicción inherente a una transición epocal no resuelta, caracterizada por el dolor interminable de un interim. Mi artículo explora la posibilidad de interpretar el tiempo deHamlet bajo esta luz, en relación con las ideas (...) de Walter Benjamin sobre el Trauerspiel alemán. A diferencia de Florenskij, que lee aHamlet de manera trágica, sigo la tesis benjaminiana que sitúa aHamlet como el fin del Trauerspiel moderno. En este marco, se revela la naturaleza de la conciencia moderna y su relación con la verdad, destacando cómoHamlet encarna los rasgos aporéticos de la política moderna, en contraste con la visión premoderna de Carl Schmitt. (shrink)

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The human soul is for pre-modern philosophers the cause of both thinking and life. This double aspect of the soul, which makes man a rational animal, expresses itself above all in human action. Deadly Thought: 'Hamlet' and the Human Soul tracesHamlet's famous inability to act to his inability to hold together these twin aspects of the soul.

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In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 25.2 (2001) 364-367 [Access article in PDF] Book ReviewHamlet in PurgatoryHamlet in Purgatory, by Stephen Greenblatt; xii & 322 pp. Princeton: Princeton University Press, 2001, $29.95.Hamlet in Purgatory is both more and less than literary criticism of Shakespeare's most haunting and most critically belabored play. Greenblatt has captured an evolving culture of belief which informs the play and goes far (...) beyond source studies or the history of ideas. He assays to show how the Medieval doctrine of Purgatory and the rejection of it by Protestant Reformers shaped the structure ofHamlet and the world ofHamlet's spiritual agony.Central to the argument is the notion that the rejection of Purgatory, and ritual practices associated with the doctrine, threatened to disrupt community and sever the relations between the living and the dead. Thus, the seniorHamlet's plea to "Remember me" takes precedence over his injunction to revenge; traditional preoccupations ofHamlet criticism become secondary to the concern for spiritual community which Reformation doctrine threatened. The exegesis is scholarly and the prose is engaging, yet the book suffers from the new historicist tendency to become absorbed more with context than with criticism and to assume too readily the relevance of the context to the criticism. Put another way, Greenblatt, like other new historicists, is not always rigorous in his inferences.Greenblatt warns that his book "requires a certain hermeneutical patience, a willingness to suspend direct literary analysis, in order to examine more thoroughly what has been treated as mere background for the canonical work of art" (p. 5). Although the book culminates in a description of the migration of discarded religious ritual into the theater, and a thoughtful commentary onHamlet, Greenblatt cautions that "... for the book to work properly, the reader should understand literary analysis, and specifically the analysis ofHamlet, to be suspended in another sense as well, that is, distributed in tiny, almost invisible particles throughout my account" (p. 5). Amen. The caveats are essential for anyone who might expect an "interpretation" ofHamlet. Rather, Greenblatt has evoked the conflict of enduring beliefs and Reformist critiques which animated Shakespeare's imagination andHamlet's suffering.Hermeneutical patience certainly is demanded of the reader, because more than half of the book presents commentaries on the doctrine of Purgatory from the late Middle Ages to the early seventeenth century. Greenblatt begins with Simon Fish's 1529 "Supplication for the Beggars," (p. 15) an anti-purgatorial (and anti-clerical) tract addressed to Henry VIII. Fish argued that the doctrine of Purgatory is at the heart of ecclesiastical corruption and is a danger to the state, because the fear that the doctrine can generate enables the clergy to extort enormous wealth in the form of "suffrages," donations for trentals, anniversary Masses, and other perpetual penitential memorials on behalf of the dead. Fish's argument is double: its theological burden is that Purgatory is a non-scriptural superstition; its rhetoric is that it is an abuse of the [End Page 364] poor and a danger to the economic solvency of the kingdom. Fish invokes both doctrinal error and political danger; this is thus an excellent tract to begin the elucidation of the complexity of Reformist objections to Purgatory in sixteenth-century England. Greenblatt adds that other Reformers saw Purgatory as a poetic creation, a fable, and therefore a vain imagining. John Donne's "Devotions upon Emergent Occasions" is cited to show that post-Catholic divines believed that purgation must be completed in this life.According to Greenblatt, an unintended consequence for the laity of the rejection of Purgatory is the creation of a radical divide between the living and the dead. If we pray for the dead, they are not as absent from us as if they had passed on to the timeless worlds of Heaven or Hell. Even if Purgatory is expensive or fabulous, its loss destroys a community with the dead that involved a reciprocal and continuing relationship, whereby the living can aid the dead towards Heaven and saved souls can eventually become intercessors in Heaven for the living... (shrink)

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One of the principal challenges to human survival will be for human beings, embedded in a plurality of cultural contexts, to engage with and learn from one another respectfully in the continuing task of creating a more liveable world. I argue here that theoretical psychology can contribute to setting some of the terms for this effort through the kind of conception it advances of the person as agent. I discuss broadly two philosophical perspectives toward human agency which have become prominent (...) in psychology in the last few decades, the humanistic and the hermeneutic. I argue that these two different frameworks make complementary contributions to the project of understanding ourselves and furthering the development of our humanity. 2012 APA, all rights reserved). (shrink)

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Ingmar Pörn (Inquiry 27 [1984], nos. 2?3) claims that certain ideas of Kierkegaard's can illuminate a notion of the self articulated in action?theoretical terms. Through a reconstruction of Kierkegaard's concept of despair, couched in these terms, Pörn aims to show how these ideas can contribute to the study of the self. Because he misconstrues an important distinction in Kierkegaard's account of selfhood, Pörn fails to show this. It remains uncertain what use the study of the self would have for Kierkegaard's (...) notion of selfhood, and whether an action?theoretical analysis is capable of bringing out whatever may be of interest in it. (shrink)

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Volume 24, Issue 6, September 2019, Page 662-683.

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The article focuses on a philosophical issue of the Renaissance humanism in William Shakespeare'sHamlet. The humanist tradition originated in Greece with the famous statement “Of all things man is the measure” (Protagoras of Abdera, 485-415 BCE), but it was not until the Renaissance that it reached its peak and became a doctrine. The article focuses on the humanism of the Renaissance, with its glorification of the image of the "giant man," which is mainly expressed in the work of (...) William Shakespeare. By pointing out the nature of Renaissance humanism, the article emphasizesHamlet's play as a typical work of Renaissance humanism. (shrink)

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This article argues that Walter Benjamin’s aesthetico-political philosophy cannot be understood without reconsideringHamlet. It elucidates Benjamin’sHamlet via his theory of Baroque “mourning” and its counter-measure, the “Saturnine Dialectic.” It likewise offers an analysis of the 1877 Herman Ulrici edition ofHamlet, the German edition Benjamin cites exclusively. This analysis reconciles the differences in the secondary literature regarding Benjamin’sHamlet, expounding upon the edition’s singular use of the word “foreordination”. Finally, by rereading Benjamin’sHamlet (...) through Carl Schmitt’sHamlet or Hecuba, it argues that Fortinbras’s succession, effectuated byHamlet’s dying voice, conditions the repetition of sovereignty inHamlet, betraying the emergence of the new. Despite this betrayal, the revolutionary potential that is sunken into the content ofHamlet is disjunctively brought to the surface by examining the “dialectical image” of Laertes’s rebellion, rescuing what I term the revolutionary-new from the jaws of defeat. (shrink)

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The survival of some masterpieces of literature across the ages is still an unexplained mystery. Deeply rooted in their time, they reflect the preoccupations of a given historical period and have an impact, by means of their testimony, on future generations. They bring into play images, drives and phantoms which have remained unchanged from prehistoric time to our day. The perfection of their form has remained unequaled; their examples incite us to meditation and creativity.

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