Filosofska Dumka

Editorial

2026-03-28T21:38:11+02:00

Editorial

Foreword

2026-03-28T21:49:40+02:00

Foreword

TRANSCENDENTAL PRAGMATICS IN THE TOPOS OF THE HERMENEUTIC-LINGUISTIC-PRAGMATIC-SEMIOTICAL TURN

2026-03-28T21:52:23+02:00

The subject of this article is pragmatics as a trend in modern philosophy and as a philosophical paradigm in the system of paradigmatic coordinates: being, consciousness, speech, as well as the place of such a pragmatics as a component of a broad trend in modern philosophy, which appears in the form of a hermeneutic-linguistic-pragmatic-semiotic turn, which is carried out in accordance with the transition from the philosophy of subjectivity to the philosophy of intersubjectivity. Pragmatics is a section of semiotics that deals with the use of language or the interpretation of signs together with the subject of this interpretation, therefore, speech is considered together with the subject of speech, that is, together with the speaker. The article also reveals the role of discourse in substantiating the truth of knowledge and the correctness of social norms. This makes it possible to overcome relativism and nihilism in the moral and ethical sphere, and also shows the role of discourse as a meta-institution of legitimizing social institutions and an integral part of deliberative democracy in modern society. In the structure of pragmatics, along with locutionary, illocutionary, and perlocutionary acts, hidden perlocutionary acts are considered, aimed not at achieving understanding, but at the hidden goals of strategic action. Based on the substantiation of moral and ethical obligations, as well as social and legal norms the latent perlocutionary statements are also exposed as the very thing that Russian politics, ideology and propaganda rely on. This understanding becomes especially important in the context of Russian military aggression against Ukraine.

Overview of the roundtable "Map and Territory of the Pragmatic Turn"

2026-03-28T22:00:45+02:00

Overview of the roundtable "Map and Territory of the Pragmatic Turn"

HOW TO SYNTHESIZE THE TRADITIONS OF PRAGMATISM AND ANALYTICAL PHILOSOPHY?

2026-03-28T22:03:05+02:00

HOW TO SYNTHESIZE THE TRADITIONS OF PRAGMATISM AND ANALYTICAL PHILOSOPHY?

DAVIDSON’S TRIANGULATION AND ARTIFICIAL INTELLIGENCE: SEMIOTICS OF DIGITAL SUBJECTIVITY

2026-03-28T22:06:05+02:00

The article explores the transformation of Artificial Intelligence (AI) from a mere instrumental tool into an autonomous mediator through the lens of Donald Davidson’s epistemological concept of triangulation. The relevance of the study is driven by the necessity for a philosophical reflection on Large Language Models (LLMs), wich presuppose considering them not merely as algorithmic systems but as potential subjects of communication. This shift requires a re-evaluation of propositional attitude categories, such as beliefs, intentions, and desires. The scientific novelty lies in the juxtaposition of Davidsonian "triangular externalism" (Self–Other–World) with contemporary issues of digital subjectivity. By referencing the "Swampman" thought experiment, the author argues that without historical genesis and a causal connection to a shared world, AI risks remaining a "semantic zombie." In contrast to W. Quine’s approach, Davidson’s strategy asserts that objectivity of knowledge arises only through intersubjective interaction; consequently, understanding truth becomes possible solely through language as a form of social triangulation. Within the scope of the study, a parallel is drawn with the fictional image of the robot Klara from Kazuo Ishiguro's novel as a late model of Davidsonian triangulation, where ethical subjectivity emerges through an attempt to interpret the human context. Particular attention is paid to the logical structure of radical interpretation and the adaptation of Alfred Tarski’s theory of truth. The author demonstrates that the meaning of sentences in AI systems remains "semantically opaque" without engagement in a shared symbolic space. The conclusions emphasize that the transition from mobile to ambient computing requires AI to possess more than just precision; it demands the capacity for the "cognitive utilization of the three-way link." It is established that attributing propositional attitudes to AI is often a result of human anthropomorphism, whereas genuine subjectivity requires a history of interaction with humans. The article proposes regarding triangulation as a fundamental model for developing human-machine systems, where ethical responsibility and meaningful communication become possible only within the "closed triangle" of a shared objective reality.

Charles Sanders Peirce. The Fixation of Belief

2026-03-28T22:13:39+02:00

Charles Sanders Peirce. The Fixation of Belief

PIERCE ON THE PATH TO CONVINCEMENT: The Interpreter's Afterword

2026-03-28T22:17:00+02:00

PIERCE ON THE PATH TO CONVINCEMENT: The Interpreter's Afterword

Memories of Bernhard Waldenfels

2026-03-28T22:45:50+02:00

(March 17, 1934, Essen R — January 23, 2026, Munich)

THE INVENTION OF SUBJECTIVITY AND THE PHILOSOPHY OF SUSPICION. Part 2. The Philosophy of Suspicion, or the rebellion against Apollo

2026-03-28T22:19:03+02:00

The second part “Philosophy of Suspicion, or rebellion against Apollo” of the article “Invention of Subjectivity and Philosophy of Suspicion” is dedicated to the phenomenon in European intellectual history, which received the name “philosophy of suspicion”. The metaphor of suspicion belongs to Friedrich Nietzsche, who at the beginning of his book “Human, All Too Human” claims that all his works are called “school of suspicion”. This gives Paul Ricoer reason in his “Conflict of Interpretations” to bring together Friedrich Nietzsche, Sigmund Freud and Karl Marx, describing their thinking style as “exercises in suspicion”. This suspicion is directed primarily against the principle of subjectivity, which history of invention was described in the first part of this article, “The Invention of Subjectivity, or the Taming of Dionysus.” According to this principle, any person is an autonomous subject who freely makes decisions based on the knowledge they have acquired. Friedrich Nietzsche suspects that an irrational will to power is behind all this. Sigmund Freud points to the unconscious as a dark and opaque background of consciousness. Whereas Karl Marx shows how the various forms of human culture, which in his opinion are only parts of the superstructure based on an economical substructure; with one its main principles being alienation, which arises in the sphere of industrial production and extends to all human existence. What all three thinkers have in common is that behind the rationally ordered Apollonian world they see Dionysian chaos and darkness (if we use Nietzsche’s distinction between the Apollonian and Dionysian components of our human culture). That is why the philosophy of suspicion can be described as a rebellion against Apollo. At the same time, the question arises whether the irrational dark side of human history and culture is limited to those aspects that Friedrich Nietzsche, Sigmund Freud and Karl Marx noticed, or whether there are more. However, the answer to this question clearly goes beyond the scope of this brief exploration.

THE ARCHITECTONICS OF THE "CHINESE ROOM": RECONSTRUCTION AND EVALUATION OF THE THOUGHT EXPERIMENT VIA ARGUMENTATION THEORY

2026-03-28T22:25:19+02:00

The article analyzes John Searle's famous "Chinese Room" thought experiment, which denies the ability of artificial intelligence to achieve genuine understanding. The study aims to deconstruct this argumentation step by step to clarify exactly how it is structured, what makes it persuasive, and where its weaknesses lie. For this purpose, a model is applied that examines the text at four levels. The first level clarifies the historical background: specifically, whose ideas and computer programs the author opposed. The second level demonstrates how Searle constructs the experiment's scenario to subtly impose discussion rules that favor his position on the audience. In the third stage, the relevance of comparing a computer's operation to the actions of a person mechanically sorting incomprehensible characters is examined. The analysis reveals that the persuasiveness of the argumentation relies heavily on the assumption that only a biological brain is capable of generating consciousness. At the fourth level, the experiment is tested for robustness using the most well-known objections from critics. The conducted analysis shows that Searle successfully proves a machine's inability to understand meaning solely through the mechanical manipulation of symbols. However, his thought experiment proves vulnerable to the assumption that consciousness can emerge as an entirely new property of highly complex systems. Using modern Large Language Models (LLMs) as an example, the study concludes that the "Chinese Room" argument remains relevant, as it proves that machines do not grasp the physical connection between words and the real world. At the same time, this does not rule out the possibility that artificial intelligence is capable of successfully operating with syntactic connections between words within the language itself.

MODEL OF COLLECTIVE MEMORY IN THE CONTEXT OF MEMORY POLITICS: STRUCTURE AND PROCESSES

2026-03-28T22:33:26+02:00

The article substantiates the need for a working model of collective memory applicable to Ukraine’s public and academic contexts, particularly in the sphere of historical policy and related memory practices. It demonstrates that the variable use of terms associated with collective memory conflates levels of analysis and complicates the coordination of commemorative processes and practices. The novelty of the study lies in the introduction of an operational framework in which collective memory is conceptualized as a super-category of socially shared knowledge about the past. The division of collective memory into cultural, political, and communicative forms (Jan and Aleida Assmann) is supplemented by the analytical concept of collective remembering as a procedural link of selection and stabilization of meanings. Communicative memory is conceptualized as a living, non-institutionalized form of oral memory, limited to a horizon of three to four generations. Cultural memory is interpreted as a form of objectified memory sustained through media, mnemonic techniques, and institutional practices. National memory is defined as a specific case of political memory, associated with the symbolic organization and legitimation of the nation as a political community. Structurally, both cultural and political memory consist of a canon and an archive. Under the conditions of the Russo-Ukrainian war, processes of remembering accelerate and the range of actors expands; therefore, clear definitions and a visible scheme of transitions between levels of memory can serve as an analytical tool for the interpretation and coordination of memory policies. The proposed model clarifies the boundaries between levels and provides a procedural map of transitions, enabling the initial mapping of actors, stages of selection, and forms of public consolidation of collective memory. In this way, it enables the identification of zones of potential conflict and the diagnosis of declining legitimacy in institutional memory initiatives.

PHILOSOPHY AS HOMESICKNESS: THE PROBLEM OF HOMELESSNESS IN THE PHILOSOPHY OF ROMANTICISM

2026-03-28T22:38:13+02:00

The article is dedicated to analyzing the theme of homelessness in the philosophy of Romanticism. In particular, it is based on a quote by Novalis, in which he says that “philosophy is, ultimately, a longing for home, a passionate desire to feel at home everywhere.” By analyzing this quote, the author concludes that the theme of longing for home is central to Romantic philosophy and continues into the 19th and 20th centuries. It is specifically shown that this theme not only reflected the general process of secularization in Europe but also demonstrated how the awareness of one’s own finitude can be perceived as an advantage. Novalis’s definition of philosophy as a “longing for home” is interpreted as an awareness of the problem of fundamental homelessness: being caught between the attempt to understand the world and the realization of the unattainability of this task. That is, between the attempt to know the world so deeply that one could unhesitatingly call it one’s own home, and the simultaneous impossibility of doing so. However, despite this interpretation of human life, the philosophy of Romanticism does not fall into the absolutization of fatalism. On the contrary, Romanticism sees uncertainty as a human advantage, the foundation of freedom: the ability to create new meanings, symbolic forms, and social practices, which makes historical movement possible at all. This is achieved through the specific interpretation of philosophy, poetry and language that is proposed by the romantic movement. In this sense, it anticipates many of the trends in the history of thought that became popular starting in the second half of the 19th century. In particular, the theme of homelessness in this interpretation played a significant role in the philosophy of Friedrich Nietzsche and partially resonates with the ideas of thinkers such as Martin Heidegger and Richard Rorty. This encourages a return to the origins of this issue and a closer examination of what Romantic philosophy had to offer to the history of philosophy.