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Significant records of plants, algae, fungi, and animals in SE Europe and adjacent regions, 3
Full text linkIn this paper, we present two significant records of bryophytes in Slovenia, Cryphaea heteromalla and Riccia cavernosa, which were found in new phytogeographical regions. We report the three new records of an isopod Armadillo officinalis, a species that has been considered possibly extinct in Slovenia, and a new record of bat, Plecotus macrobullaris, from the Julian Alps.V prispevku predstavljamo dva pomembna zapisa mahovnic v Sloveniji, Cryphaea heteromalla in Riccia cavernosa, ki sta bila najdena v novih fitogeografskih območjih. Poročamo o treh novih najdbah izopoda Armadillo officinalis, vrste, ki je veljala za verjetno izumrlo v Sloveniji, in o novem zapisu netopirja Plecotus macrobullaris iz Julijskih Alp
Political-religious History of Ladakh
Full text linkZgodovina Ladakha še danes ni podrobno raziskana z vidika sodobnega znanstvenega zgodovinopisja, obstaja le nekaj verodostojnih in natančnih študij o zgodovini te dežele, na katerih gradi tudi pričujoči članek. Ta prinaša kronološki pregled poglavitnih dogodkov v politično-religijski zgodovini dežele, začenši z naselitvijo prvih ljudstev, Dardov in Monov, približno v 2. stoletju pr. n. št., nato pa opiše postopno imigracijo tibetanskega prebivalstva, ki sestavlja glavnino etnične strukture ladaškega ljudstva. Do 10. stoletja je o zgodovini dežele znanega zelo malo, saj so pisni in arheološki viri zelo skopi. Ladaško kraljestvo, takrat imenovano Maryul, je bilo ustanovljeno leta 950 in Ladaške kronike, pisane na kraljevem dvoru, so do 15. stoletja skoraj izključni pisni vir za to območje. Od 15. stoletja naprej se pojavljajo tudi drugi viri (tibetanski in islamski ter tudi ladaški), zato zgodovina območja ni zgolj bolj poznana, temveč tudi bolj objektivno predstavljena, saj lahko primerjamo različne poglede na dogodke in deželo iz različnih zavezniških in sovražnih držav.The history of Ladakh has not been studied in detail in the sense of modern scientific historiography, and thus there are only a few credible and accurate studies of the history of this land, on which the present article builds. In it there is a chronological overview of the main events in the political-religious history of the land, starting with the settlement of the first peoples, the Dards and Mons, around the second century BC, and then with the gradual immigration of the Tibetan population, who represent the majority of the ethnic composition of the Ladakhi people. Until the 10th century, very little is known about the history of the land, as written and archaeological sources are very scarce. The Ladakhi kingdom, then called Maryul, was founded in 950, and the Ladakhi Chronicles, written at the royal court, represent almost the only written source for this area until the 15th century. From the 15th century onwards, other sources (Tibetan and Islamic, as well as other Ladakhi sources) are also available, and history is not only better known to us, but also presented more objectively, as we can compare different perspectives from different allied and enemy states
Ponovno preučevanje vira knjige The Monarche sira Davida Lyndsayjain njenega pomena v zgodnjem škotskem apokaliptičnem izročilu
No full textParallel to the distinctive character of Reformation in Scotland, the Protestant apocalyptic tradition in this country showed an original, nationalist-oriented style, defining itself against both English and French tendencies. Among the first texts to ground these differences was Sir David Lyndsay’s Dialog betuix Experience and ane Courteour off the Miserabyll Estait of the Warld, commonly known as The Monarche (1552). Following the main themes of medieval eschatology, The Monarche incorporates key elements that will be characteristic of Protestant apocalypticism in Scotland and shows the influence of Carion’s Chronicle, one of the most significant millenarian treatises in the Renaissance. This article analyzes the apocalyptic dimension of The Monarche and pays special attention to the particular circumstances sorrounding Lyndsay’s reception of Carion’s Chronicle. By examining the connections between this poet and certain Scottish exiles in Eastern Europe, we aim to shed new light on the introduction of apocalyptic thought in Scotland and revise the traditionally accepted relationship between this text and similar treatises, such as The Complaynt of Scotlande or John Knox’s earliest writings.Vzporedno z izrazitim značajem reformacije na Škotskem je protestantsko apokaliptično izročilo v tej državi razvilo izviren, nacionalistično usmerjen slog, ki se je opredeljeval tako proti angleškim kot francoskim težnjam. Med prvimi besedili, ki so utemeljila te razlike, je bil Dialog betuix Experience and ane Courteour off the Miserabyll Estait of the Warld sira Davida Lyndsaya, splošno znan kot The Monarche (1552). Sledi glavnim temam srednjeveške eshatologije in vključuje ključne elemente, ki so značilni za protestantsko apokaliptiko na Škotskem, ter kaže vpliv Carionove Kronike, enega najpomembnejših milenarističnih traktatov v renesansi. Članek analizira apokaliptično razsežnost knjige The Monarche in posveča posebno pozornost posebnim okoliščinam Lyndsayjeve recepcije Carionove kronike. S preučevanjem povezav med tem pesnikom in nekaterimi škotskimi izgnanci v Vzhodni Evropi želi avtor članka na novo osvetliti uvedbo apokaliptične misli na Škotskem in revidirati tradicionalno sprejeto razmerje med tem besedilom in podobnimi traktati, kot so The Complaynt of Scotlande ali najzgodnejši spisi Johna Knoxa
Omejena epistemska racionalnost in norme raziskovanja
No full textEpistemology has recently taken a zetetic turn: a shift in emphasis from the study of norms of belief to norms of inquiry. In this paper, I argue that a non-ideal approach to zetetic normativity can provide norms of inquiry for bounded, psychologically realistic agents. I introduce the concepts of non-ideal epistemology and bounded epistemic rationality and provide a brief overview of inquiry epistemology. I continue with proposing some features that should be included in the norms of inquiry for bounded agents. I argue that such norms should recognize our cognitive, environmental, and practical limitations. They should direct bounded agents to inquire about relevant problems, and they should be satisficing in nature, meaning that they allow for good enough reaching of epistemic goals. I argue that rational inquiry is not determined by a priori normative criteria, but is defined as the fit of the strategy with the environment. Inquiry epistemology for bounded agents should provide concrete, fine-grained zetetic norms that are achievable for ordinary inquirers and can serve as epistemic guidance. The study of norms of inquiry for bounded agents explores both normative and descriptive parts of inquiry, is ameliorative, partly empirical, and requires collaboration between philosophy and empirical disciplines such as psychology and cognitive science.V epistemologiji se je v zadnjih letih zgodil zetetični obrat: preusmeritev pozornosti s preučevanja norm prepričanja proti preučevanju norm raziskovanja. V članku zagovarjam, da lahko z neidealnim pristopom k obravnavi zetetične normativnosti oblikujemo norme raziskovanja za psihološko realistične agente z omejenimi spoznavnimi kapacitetami. V prvem delu članka predstavim neidealno epistemologijo, koncept omejene epistemske racionalnosti in epistemologijo raziskovanja. V nadaljevanju predlagam, kako naj bi oblikovali norme raziskovanja za omejene agente. Zagovarjam, da morajo takšne norme upoštevati naše spoznavne, okoljske in praktične omejitve. Agente usmerjajo k zanje relevantnim problemom in ne zahtevajo optimizacije, temveč le dovolj dobre rešitve – dopuščajo torej dovolj dobro doseganje epistemskih ciljev. To, kaj je racionalno raziskovanje, ni določeno na podlagi apriornih normativnih kriterijev, temveč prek ujemanja med spoznavno strategijo in okoljem, kar pomeni, da je normativnost racionalnosti ekološka. Epistemologija raziskovanja za omejene agente mora ponuditi konkretne, specifične norme, ki so dosegljive za običajne spoznavalce in ki se lahko uporabljajo kot epistemsko vodilo. Preučevanje norm raziskovanja za omejene agente je ameliorativen in delno empiričen projekt, ki kliče po sodelovanju med filozofijo in empiričnimi disciplinami, kot je psihologija
The Vanitas Iconography in the Emblems of the First Carniolan Academicians: Emblematic Preparatory Sketches by Janez Gregor Dolničar and the Painted Versions in the Academic Memorial Book
No full textČlanek predstavi rezultate raziskav ikonografije vanitas v emblemih Spominske knjige Ljubljanske plemiške družbe sv. Dizma (Theatrum Memoriae Nobilis ac Almae Societatis Unitorum, Arhiv Republike Slovenije, AS 1073, Zbirka rokopisov, I/1) ter v emblemskih osnutkih, ki jih je zasnoval njen tajnik in idejni vodja Janez Gregor Dolničar v letih (1689–1719). Ikonografska analiza Dolničarjevih emblemskih osnutkov z motivi vanitas, ki so ohranjeni v njegovi Konceptni knjigi (Semeniška knjižnica v Ljubljani, rkp. 6), opredeli vsebinske značilnosti emblemov in njihovo specifiko v kontekstu idejne zasnove spominske knjige. Ključna ikonografska značilnost Dolničarjevih osnutkov za člane Akademije Zedinjenih, prvega akademskega združenja na Kranjskem, je zmanjševanje vloge klasičnih simbolnih podob minljivosti v korist motiva srca, ki je v emblematiki uveljavljen simbol človeškega življenja in njegove minljivosti, hkrati pa kot simbol akademije predstavlja složnost in skladnost Zedinjenih akademikov. Originalnost emblemskih osnutkov je tudi v tem, da Dolničar vanje vključuje ikonografske prvine, povezane z življenjem in delom članov akademije, ter s tem ustvari izvirne individualizirane embleme. Članek ob tem opozarja na vsebinsko in oblikovno vpetost obravnavanih emblemov v zgodnjenovoveško emblematiko ter identificira najpomembnejše vire, v katerih je Dolničar iskal navdih za svoje osnutke. Posebna pozornost je posvečena razlikam med osnutki v Dolničarjevi Konceptni knjigi in njihovo slikarsko izvedbo na vpisnih straneh Spominske knjige Ljubljanske plemiške družbe sv. Dizma ter iskanju razlogov za spremembe. Raziskave kažejo, da spremembe niso zgolj posledica vizualnih izraznih možnosti, ki jih daje slikarska tehnika gvaša z občasnimi dodatki pozlate, ampak vključujejo tudi ikonografske prvine. Izkaže se, da so ikonografski posegi običajno res posledica zahtev člana akademije, za katerega je bil emblem izdelan, vendar je hkrati očitno, da so velikokrat ustvarjalni prispevek slikarskih mojstrov, kot je bil Andrej Trost, ki so dobro poznali emblematiko in bili dovolj suvereni, da so v emblemske sličice vnesli vsebinska dopolnila in izboljšave.The article presents the results of research into the vanitas iconography in both the emblems of The Album of the Ljubljana Noble Society of St Dismas (Theatrum Memoriae Nobilis ac Almae Societatis Unitorum, Arhiv Republike Slovenije, AS 1073, Zbirka rokopisov, I/1) and their preparatory sketches by Janez Gregor Dolničar, the first secretary and the spiritus agens of the Ljubljana Noble Society of St Dismas, or the Academia Unitorum as it was called in Latin. The original sketches are preserved in Dolničar’s Concept Book, kept in the Ljubljana Seminary Library (Semeniška knjižnica v Ljubljani, rkp. 6). The analysis of the preparatory sketches and the final form of the emblems in the miniatures of Theatrum memoriae focuses on the implementation of the vanitas motifs, which rarely appear in their classical form. However, when they do, they are always accompanied by the symbol of the heart (the emblem of Academia Unitorum), which provides new layers of allegorical meaning. More often still, the heart is used as the key figure of the vanitas emblems. The decision is not arbitrary, because Dolničar carefully interweaves the established iconography of the heart as a symbol of both vitality and transience of human life with the heart as the emblem of Academia Unitorum, which in this function primarily symbolizes Concordia – concord, unanimity and intellectual friendship of academicians. Dolničar’s preparatory sketches reveal his profound knowledge of early modern emblematics, and it is possible to identify the most important emblem books which he had used as source of inspiration. However, the most important characteristic of Dolničar’s emblems is their “personalization”. The first secretary, who also provided short curricula vitae of members for the Theatrum memoriae, incorporates allusions to the academicians’ life and work, their virtues, merits, and so on, in the iconography of each individual emblem. By fusing the traditional iconographic elements of the heart as a symbol of human transience with the iconography of the heart as the emblem of concord and personally based iconographic elements, he creates original emblems that make the Ljubljana Album a unique academic emblem book. Special attention is also paid to the transformation of Dolničar’s preparatory sketches into the final form of painted emblems in The Album of St Dismas’ Society, because it is obvious that the emblems in the album are not only enriched in their visual complexity provided by skilled miniaturists using the technique of gouache with occasional touch of gold. Quite often, the iconography is also remarkably elaborated and refined. There is no doubt that iconographical changes are usually the result of the commissioning academician’s requests; however, the research shows that the painters like Andreas Trost, who were well versed in the art of emblems, actively participated in this process or even initiated it
Novi podatki o jarku 5 z najdišča Marroquíes (Jaén, Španija): Njegova uporaba v zadnjih fazah pogrebnega obreda
No full textThis study presents the results of an archaeological intervention (area RU-1 (1-2-3)/SUNP-1) in the city of Jaén (Andalusia, Spain) on a sector of the vast prehistoric site of Marroquíes. The excavation specifically explored a segment of Ditch 5, one of several concentric ditches forming part of the vast enclosure. As elsewhere at the site, this ditch is characterized by a trough-shaped section and, although there is no evidence of a flanking wall, one of its backfills (Stratigraphic Unit 11) could stem from the dismantlement or erosion of an adjacent earthwork or adobe wall. The presence of secondary depositions of specific human remains atop the layer of backfill (Stratigraphic Unit 11) of the ditch appears to correspond to the final phase of a funerary practice. As radiocarbon dates and stratigraphic analysis suggest, these secondary human depositions were deliberately placed here (in a partly filled and abandoned ditch along the boundaries of the settlement), probably long after their deaths. Radiocarbon dating places the deaths of these individuals in the second half of the 3rd millennium cal BC, but they ended up in the ditch at a later date. They appear not to have served as references to specific ancestors or families, but to the community as a whole, which would have been bonded by acknowledging these anonymous ancestors. In any case, the space between Ditch 5 and Ditch 4 was not intended for households but for funerary activities and possibly for farmlands and areas for livestock.V študiji predstavljamo rezultate arheoloških izkopavanj (na območju RU-1 (1-2-3)/SUNP-1) v mestu Jaén (Andaluzija, Španija), ki predstavlja del obsežnega prazgodovinskega najdišča Marroquíes. Izkopavanja so bila osredotočena na del jarka 5 – enega od koncentričnih jarkov, ki so tvorili del obsežnega obrambnega sistema. Tako kot drugi jarki ima tudi ta skledasto obliko. Čeprav ob njem ni dokazov o obzidju, bi lahko eno od njegovih polnil (stratigrafska enota 11) predstavljalo ostanke erodiranega ali razgrajenega zemeljskega nasipa oz. zidu iz na soncu sušene opeke. Na vrhu omenjene plasti so bile odkrite sekundarno odložene človeške kosti in zdi se, da predstavljajo končno fazo pogrebnega obreda. Radiokarbonsko datiranje in stratigrafska analiza kažeta, da so bili človeški ostanki v jarek namerno položeni precej po smrti – v času, ko je bil jarek že opuščen in delno zasipan, na robu nekdanje naselbine. Radiokarbonska umestitev smrti teh posameznikov sega v drugo polovico 3. tisočletja pr. n. št., njihova ponovna vključitev v prostor pa je časovno ločena od samega dogodka smrti. Zdi se, da ostanki ne predstavljajo posameznikov ali družine, temveč simbolizirajo kolektivne prednike celotne skupnosti. Prostor med jarkoma 5 in 4 zagotovo ni bil namenjen bivanjskim dejavnostim, ampak pokopom in morda kmetovanju ali oboram za živali
Zhuangzi in prijateljstvo neprijateljstva
Full text linkBidding farewell to a friend is a moment of change, not in terms of the nature of the friendship, but the proximity of nothingness between oneself and another. Existing studies on friendship in Daoism can be grouped into two broad camps: one favours comparison with notable Western thinkers such as Aristotle and Derrida to establish its ethical ground, while the other favours characterizing it as a shared experience, typically involving death or self-forgetting. This paper takes a different approach by arguing that Daoist friendship does not lie with the physical self or its emotional disposition but the nothingness of the in-between—the domain of the interhuman encounter. Focusing on the Zhuangzi, this paper will also argue that Daoist friendship can be reframed as the friendship of non-friendship.Slovo od prijatelja, prijateljice je trenutek spremembe, ne v smislu narave prijateljstva, temveč bližine ničnosti med seboj in drugim. Obstoječe študije o prijateljstvu v daoizmu lahko razdelimo v dve široki skupini: ena daje prednost primerjavi z uglednimi zahodnimi mislicami in misleci, kot sta Aristotel in Derrida, da bi utemeljila njegovo etično osnovo, medtem ko druga poudarja njegovo opredelitev kot skupno izkušnjo, ki običajno vključuje smrt ali pozabo samega sebe. Ta članek zavzema drugačen pristop, saj trdi, da daoistično prijateljstvo ne temelji na fizičnem jazu ali njegovem čustvenem stanju, temveč na ničnosti vmesnega – na področju medčloveškega srečanja. S poudarkom na delu Zhuangzi bo članek prav tako zagovarjal, da je mogoče daoistično prijateljstvo preoblikovati v prijateljstvo neprijateljstva
Roger T. Ames: Human Becoming: Theorizing “Persons” For Confucian Role Ethics
Full text linkAmes’ new book confronts the controversies aroused by role ethics, and expounds various aspects of its core notion, namely, Confucian relationally constituted, narrative, focus-field conception of persons or human becomings, which Ames regards as “a good place to start” for what he calls a “gestalt shift” not only in moral philosophy but also in many other philosophical inquiries. Ames is adept at blending cross-cultural intellectual sources from different time periods in the creation of a strong argument. In the book, he also adequately addresses the concerns raised by his critics. Despite my overwhelmingly positive impression of the book, there are nonetheless several aspects of it that might evoke critical reflection or demand for further clarification
Spoznavanje univerzalnih značilnosti predmeta za njegovo identiteto: sodobna razprava med nyāyo in budizmom
Full text linkIn everyday life, people cognize many objects. A question thus arises, how do we cognize an object? Do we cognize and identify an object through its observable (secondary) or universal (primary) features? According to the Nyāya School, we cognize an object through its “universal features”, as they manifest in each constituent of the object. Due to these universal features, we identify an object with a name. Further, Naiyāyikas said that when we cognize an object, our cognition will not be regarded as determinate cognition if we do not identify it with a name. The reason is a determinate cognition necessarily requires cognition of an object’s universal features and identification of an object with a name. Further, it possesses the conceptual construction of the object. In contrast to the Nyāya School, Buddhism argues that a determinate cognition need not require cognition of an object’s universal features and conceptual construction of the object. This is because people cognize objects through their observable features, not through universal features, and the latter are not identified and referred to through sense organs. Against this backdrop, the paper discusses nature, features, and two facets of cognition; “recognition” and “conceptualization”. It critically examines Buddhist arguments and methods for cognizing objects of the world. The paper concludes that the arguments of the Nyāya School on cognizing an object’s universal features for its identity are not convincing, and hence not justifiable. In contrast, Buddhism’s view of cognizing objects through their observable features is reasonable and justifiable. V vsakdanjem življenju ljudje spoznavajo številne predmete, zato se postavlja vprašanje, kako spoznavajo predmete. Ali predmet spoznavamo in prepoznavamo na podlagi njegovih opazljivih (sekundarnih) ali univerzalnih (primarnih) značilnosti? Po mnenju pripadnic in pripadnikov šole nyāya predmet spoznavamo prek njegovih »univerzalnih značilnosti«, kot se kažejo v vsaki sestavini predmeta. Zaradi teh univerzalnih značilnosti predmet identificiramo z imenom. Nadalje, Naiyāyikas je dejal, da ko spoznavamo predmet, naše spoznanje ne bo veljalo za determinirano spoznanje, če ga ne bomo poistovetili z imenom. Razlog je v tem, da determinirano spoznavanje nujno zahteva spoznavanje univerzalnih lastnosti predmeta in identifikacijo predmeta z imenom. Poleg tega ima pojmovno konstrukcijo predmeta. V nasprotju s šolo nyāya budizem trdi, da determinirano spoznanje ne zahteva nujno spoznanja univerzalnih lastnosti predmeta in pojmovne zgradbe predmeta. To pa zato, ker ljudje spoznavajo predmete prek njihovih opazljivih lastnosti, in ne prek univerzalnih lastnosti, slednjih pa ne prepoznavajo in se nanje ne sklicujejo prek čutnih organov. V tem kontekstu članek obravnava naravo, lastnosti in dva vidika spoznavanja: »prepoznavanje« in »konceptualizacijo«. Kritično premišljuje budistične argumente in metode za spoznavanje predmetov sveta. Prispevek ugotavlja, da argumenti šole Nyāya o spoznavanju univerzalnih lastnosti predmeta za njegovo identiteto niso prepričljivi in zato niso upravičeni. Nasprotno pa je budistično stališče o spoznavanju predmetov na podlagi njihovih opazljivih lastnosti razumno in upravičeno