Kristof Nyiri

This chapter devotes itself to exploring the richness and potential of expression. However, rather than follow the more familiar route of language, we will here explore bodily expression. I will suggest that our bodies, our facility for movement, together with the clothes we wear, provide rich potential in understanding the nature of expression in people-based contexts. The approach I take draws heavily from phenomenology and in particular from the ideas and writings of French phenomenologist Maurice Merleau-Ponty.

Is philosophy capable of discussing emerging media at all? Can conceptual analysis be applied to discourse about phenomena that are just in the process of arising? Indeed philosophy from its very beginnings focuses precisely on emerging media. Plato’s theory of ideas is an attempt to come to terms with emerging literacy. Wittgenstein and Heidegger are philosophers of an emerging secondary orality. Heidegger is, also, the philosopher of a new theory of time, inspired by Einstein facing the practical problem of electrically synchronizing clocks at a distance. Our experience of time was again revolutionized by the effects of the mobile phone: the continuous option of re-scheduling on the go made time flexible and personalized. Today, it is new social media applications—most recently and perhaps most notably Snapchat—that transform our encounters with, and call for new philosophical analyses of, time.

Towards the end of his life Wittgenstein wrote: "Men have judged that a king can make rain; we say this contradicts all experience. Today they judge that aeroplanes and the radio etc. are means for the closer contact of peoples and the spread of culture". This remark is a rather clear allusion to what Wittgenstein, in my opinion, always believed: that man's so-called historical progress, and especially the role reason is supposed to play in it, is an illusion. The same conviction is reflected by Wittgenstein's choice of the motto for his Philosophical Investigations, a quotation from Nestroy.

Natalia Tomashpolskaia, "Predictive World", pp. 301–308. In the contemporary world, the scientific model of reality has become prognostic and predictive. Scientists make predictions based on facts, re- search, and experiments. These predictions create a new picture of reality and have a great impact on people’s behavior and decision-making. For in- stance, we can observe a vivid manifestation of this phenomenon in mod- ern medicine. Prognosis replaces diagnoses, and diagnoses and vital de- cisions begin to be based on a prognosis. However, not only sciences, but the mass-media news industry also has become prognostic. Nowadays, the prevailing part of all news consists not of facts but of predictions and pro- gnoses (economic, political, societal, environmental, medical, etc.). All types of analysts and prognosticators in all spheres have become in de- mand. To sum up, nowadays we do not live here and now but we are living in constant stress awaiting negative events based on some prognosis we have believed in and these beliefs condition our current behaviour.

The present online volume contains the papers prepared for the 11th Budapest Visual Learning Conference – ENVISIONING AN ELECTRIFYING FUTURE – held in a physical-online blended form on Nov. 13, 2024, organized by the University of Pécs (represented by Prof. Gábor Szécsi, Dean, Faculty of Cultural Sciences, Education and Regional Development), and the Hungarian Academy of Sciences (represented by Prof. Kristóf Nyíri, Member of the Hungarian Academy of Sciences). Nyíri and Szécsi were responsible for sending out the call for abstracts and inviting plenary speakers, Szécsi organized the physical surroundings. Nyíri’s task was to build up and continuosly update the conference website, as well as to edit the accepted submissions. As we indicated in the call for submissions, the conference was planned as an interdisciplinary encounter of communication and media theory, cultural sciences, sociology, psychology, philosophy, pedagogy, history, political science, picture theory, and other disciplines. We insisted on achieving new scholarly results. Especially with AI now complementing, or intruding into, the world of the internet, what image of the future can we conceive of, what new patterns of life and in particular forms of education should we strive to create?

In his book The Austrian Mind (1972) W. M. Johnston observes that between 1861 and 1938 a striking number of Austrian intellectuals committed uicide. He also remarks that prior to 1920 suicide was relatively rare among Hungarian intellectuals, and as a possible explanation he refers to their more intensive political activity. The present paper investigates relations between a society's intellectual life and its general suicidal tendencies. In so doing it takes up a central theme of T. G. Masaryk's Suicide as a Social Mass Phenomenon of Modern Civilization, published in Vienna in 1881.

Austria, by the end of the nineteenth century, clearly lagged behind its more developed Western neighbours in matters of intellect and science. The Empire had witnessed a relatively late process of urbanization, bringing also a late development of those liberal habits and values which would seem to be a presupposition of the modern, scientific attitude. It therefore lacked institutions of scientific research of the sort that had been founded in Germany since the time of von Humboldt. On the other hand, as more liberal ways began to be established in Austria - effectively in the second half of the nineteenth century - the desire to enjoy the trappings of a modern enlightened culture made itself felt. The Austrians were not of course in a position to summon forth the means to create reputable institutions and traditions of science in the narrow sense, and this created a vacuum which the theory of a practice so attractively pursued elsewhere could then fill.

Denken vollzieht sich nicht bloß in Wörtern, sondern auch - wesentlich - in kinästhetisch fundierten mentalen Bildern. Unsere alltäglichen Zeitmetaphern entsprechen bildlich vermittelten leiblichen Erfahrungen und führen zu einer Common-Sense-Auffassung der Wirklichkeit der Zeit, welche von der Philosophie nicht widerlegt, sondern gerechtfertigt werden sollte. Kristóf Nyíri argumentiert auf der Grundlage einer nicht-konventionalistischen Auffassung der bildlichen Bedeutung für die These der Realität der Zeit. Er zeigt: Die Grenzen des Vorstellbaren fallen sowohl in der Religion als auch in der Wissenschaft mit den Grenzen des Verbildlichbaren zusammen.

Wolność to idea, w imię której toczy się dzisiaj proces wyzwalania się Europy Wschodniej. Jest to potężna idea, która jednak w obecnych warunkach kryje w sobie również pewne niebezpieczeństwo, ponieważ podczas wyzwalania się spod dyktatury, uniezależniania się od wpływów Rosji i przebijania się ku klasycznym wartościom wolnosci obywatelskiej, można łatwo osiągnąć pozorne zwycięstwo; bezużyteczne zwycięstwo na peryferiach historii. Trzeba sobie obecnie zdac sprawę z tego, że Europa Wschodnia nie jest wcale widownią wydarzeń, mających zasadnicze znaczenie dla świata jako całości. Trzeba uświadomić sobie, że dzisiaj inna, nowa rewolucja odciska swe piętno na historii swiata. Jest to rewolucja technologiczna, która rozgrywa się na calkiem innej płaszczyźnie; rewolucja, która przemienia nowoczesne przemysłowe społeczeństwo w post-nowoczesne społeczenstwo informacji. Przekształca się ono w społeczenstwo, w którym źródłem bogactwa nie jest już surowiec i kapitał, lecz wiedza - dostęp do informacji i umiejętność obchodzenia się z nią. „Nowa cywilizacja wkracza w nasze życie" - tak brzmią znane słowa Alvina Tofflera.

Some twenty years after the term &ltI>iconic turn has been coined, and with a deluge of digital images, videos and animations surrounding, indeed invading, the learning environment, it appears that educational science, and the everyday practice of education, still very much labour under the impact of the past dominance of alphabetic literacy. But while educators clearly need to retain a measure of conservatism, maintain an acute sense for the logic of the written text and preserve the ability to handle extended hardcopy documents, they have to rise to the task, also, of exploiting the potentials of online networked communication, the constant presence of images, both static and moving, and the continuous interplay of words and images.

This chapter discusses the connection of images to natural theology, demonstrating how images fulfil an essential role in revealed religions and examining the role of images at the level of nonrevealed religion. The attempt to provide a rudimentary overview of the ways in which images function in natural religion, is in a sense a sequel to Farrer's philosophy of sacred images. It is, also, a kind of protest against contemporary work in natural theology, which has use neither for images, nor for mental imagery.

Whether understood as an adherence to the given, as an appeal to observe traditions, or as the wish to return to some bygone age, conservatism is bedevilled by paradoxes. The present essay attempts to overcome these paradoxes by putting forward a new conception of conservatism, identifying it as a worldview bent on the preservation of the totality of human knowledge with the aim of enhancing the survival chances of future generations. Conservatism thus understood targets the achievement of real knowledge. Hence by necessity it must associate itself with a realist epistemology and ontology. I argue that any realism worthy of the name is common-sense realism, and that common-sense realism takes into account not merely the verbal level of cognition but also its visual and motor dimensions. The paper devotes special attention to Ludwig Wittgenstein, whose work has been intensively discussed in recent decades in the context both of conservatism and realism.

The paper discusses the role of networks in cognition on two levels: on the level of the organization of ideas, and on the level of interpersonal communication. Any interesting system of ideas forms a network: ideas presented in a linear order (the order forced upon us by verbal expression) will necessarily convey a distorted picture of the underlying patterns of thought. Networks of ideas typically consist of a great number of nodes with just a few links, and a small number of hubs with very many links; that is, they are, to employ Albert-László Barabási's term, "scale-free." Barabási fits into a specific tradition: Hungarians had an early influence on the philosophy of networks, and on the philosophy of communication as developed at Marshall McLuhan's Toronto Circle. In fact, this was the circle in which certain Hungarian and Austrian ideas on mediated collective thinking first came together—a telling testimony to the conditions of disturbed communication and idiosyncratic networking typical of East-Central Europe, past and present. The nodes-and-hubs pattern is characteristic, too, of social networks, in particular of scholarly and scientific networks. The paper analyses the role of "invisible colleges"—informal groups of scientific elites through whom the communication of information both within a field and across fields is channelled. By way of conclusion the notion of a new type of personality, the "network individual," is discussed: the network individual is the person reintegrated, after centuries of relative isolation induced by the printing press, into the collective thinking of society—the individual whose mind is manifestly mediated, once again, by the minds of those forming his/her smaller or larger community