The paper analyzes the acceleration of the history we are witnessing in our time, which is evident in a series of events and crises that mark the world we live in, especially after the start of the war in Ukraine, which have not occurred in such significant intensity and frequency since the end of the Second World War. Considering these events and crises, the paper discusses the thesis of a historian Eric Hobsbawm that the “short” 20th century that had lasted (...) as “the age of extremes” since the First World War ended with the fall of “communism” and the Berlin Wall, after which we in fact entered the 21st century. Contrary to this thesis and to the well-known thesis on the “end of history”, our paper presents the view that we are still “politically” in the 20th century, because in our time there are similar tensions between the great powers that marked the 20th century and which in general mark the modern world since Westphalian peace in the 17th century. This general thesis is explained by the observation of the most basic lines of the dialectics of modern European and world history. The paper concludes that we are not only “politically” living in the “long” 20th century, but we are still “politically” living in the “longest” classical Westphalian age, which has been lasting for three and a half centuries in the same dialectical contradictions of world politics. Ultimately, the paper also discusses the task of philosophy in the times of the so-called “acceleration of history”, such as ours, and concludes that philosophy as a discipline in these times is obligated to offer, with theoretical creativity, a fresh philosophy of history, explaining in wider perspective a series of actual international occurrences. (shrink)

Mediteran je prostor susreta. Susretanje s jedne strane znači komunikaciju, aktivnost, otvorenost, prožimanje, dok s druge strane znači i sukob, često i rat, uništenje, istrebljenje. Susretanje je, dakle, istodobno opasnost i šansa, prijetnja i prigoda, mogućnost iščeznuća i predložak za novi kvalitet, što se na Mediteranu jasno ogleda. Neprestani napon, odnosi harmonije i suprotnosti, sličnosti i različitosti, pokazuju Mediteran u bitnom upravo kao prostor posredovanja, a posredovanje kao uvjet mogućnosti nečeg takovog kao što je Mediteran.Jedno od temeljnih posredovanja, iz (...) kojeg proizlaze ostala, jest odnos čovjeka i čovjeka, što bi se, govoreći jezikom pitanja, moglo drukčije odrediti kao pitanje mogućnosti i svrhe ljudske zajednice, odnosno bîti političkog. Na Mediteranu je, između ostalog, izvorište dva, mogli bismo reći oprečna, ali određujuća pristupa ovom pitanju: tzv. tradicionalni pristup politici – antičkogrčko shvaćanje politike kao djelovanja slobodnih i jednakih građana, koji u državi kao političkoj zajednici ozbiljuju bitne svrhe ljudskoga dobroga i pravednog života te čiji najreljefniji izraz nalazimo kod Aristotela , dok je s druge strane ono što nazivamo novovjekovnim pristupom politici, koji predstavlja nasuprotni pol antičkogrčkom određenju odnosa. Radikalni obrat nastupa upravo s Machiavellijem, a raščlambom njegova djela razabiru se i utjecaji na suvremenost.The Mediterranean is a meeting point. On the one hand, meeting points imply communication, activity, openness and interlacement, while on the other, conflict, frequently even war, destruction and extermination. Meetings, therefore, represent both danger and opportunity, threat and occasion, the possibility of annihilation and a model of a new quality, which the Mediterranean clearly mirrors. Its endless tension, the relations between harmony and opposition, its similarities and differences reveal the Mediterranean, in its essence, as a zone of mediation, and mediation itself as the very prerequisite of the existence of something like the Mediterranean.One of the most fundamental mediations, out of which all the others derive, is the relationship between man and man. Once translated into the language of questions, this could be reformulated as the question of the possibility and purpose of human society, i.e. the essence of the political. The Mediterranean is, amongst other things, the source of two, one could say diametrically opposed yet determinative approaches to this issue: one is the so-called traditional approach to politics – the Ancient Greek understanding of politics as a set of actions by free and equal citizens, who fulfil the purposes of a good and virtuous life in a state as a political community, the most outstanding example of which is formulated by Aristotle – while the other is the so-called modern approach to politics, which is the polar opposite of the Ancient Greek definition of the relationship at hand. With Machiavelli a radical shift takes place, and the analyses of his work disclose his influence on contemporaneity. (shrink)

Komunikacija u znanosti je u osnovi uspostavljena kao komunikacija između razgovora unutar nekog znanstvenog područja. Znanstveni časopisi, konferencije itd. su temeljene na ovom principu. Naprimjer, pojam peer reviewa pretpostavlja takav kolegijalan, monodisciplinaran okvir. Međutim, multidisciplinarna istraživanja i angažman oko praktičnih problema primoravaju nas da situaciju sagledamo na novi način. Što bi mogla značiti multidisciplinarna rasprava? Kako izgraditi takvu raspravu? Je li takva rasprava samo sukob između nepomirljivih mišljenja – rat znanosti? U ispravnom dijalogu konačni sudac bi trebala biti praksa, (...) a ne znanstvena teorija. (shrink)

This volume, Applied Social Sciences: Philosophy and Theology, provides the reader with an important set of essays related to the two aforementioned fields of study. Aesthetics plays a key role in contemporary philosophy and several authors examine its various aspects, such as the question of identification of works of art; the concept of â oesocial aestheticsâ ; the social therapeutic function that art can have; and the relationships among hermeneutics, aesthetics and communication sciences. Other papers deal with ethical issues, such (...) as the role of human values in applied ethics and moral determinations in public life. The meaning and role of postmodernism in philosophy and society is examined at length in various contributions to the volume, and the same is true for phenomenology at large. Even the theoretical seduction and practical failure of Marxism is addressed, while anthropological issues are studied with reference to truth and other key philosophical concepts. John Searleâ (TM)s theory of intentionality is seen as a factor for creating social institutions, and the real meaning of â oeglobalizationâ is investigated in another article. Many essays deal directly with theological and religious topics. For instance the alleged â oeillusionâ of religion versus its persistency is analyzed, along with the current relations between Church and civil government in Romania, the presence of different forms of Christianity in the Romanian nation, the dialogue between social theology and anthropological research, and the antinomic nature of the Church. All papers included in the volume are original and open new perspectives on the many issues addressed by the authors. Even the philosophical styles are different: hermeneutics, analytic philosophy, historical approach, postmodernism, communication theory and linguistic approach. Some papers are theoretical and others have a more empirical or historical flavour. There is however an underlying unity because they all purport to provide new ideas to professionals involved in the socio-humanistic field. The information is divided into chapters in order to help readers to form by themselves an image of the issues that are studied. However, the volume is not addressed only to specialists, and is accessible to a wider public interested in an interdisciplinary approach. (shrink)

Esej se přístupnou formou zamýšlí nad problémy filosofie. Ve třech kapitolách (Cesty filosofie, Člověk ve filosofii, Filosofie ve společnosti) konfrontuje filosofii Stalinova období s jádrem marxismu-leninismu a objasňuje.

Writings on epistemic injustice have assessed how people can be harmed in their capacity as knowers when they are a racial minority, a woman, disabled and so on. But what about when they belong to the working class? This paper is an initial attempt to understand why class has so far received limited attention within writings on epistemic injustice and to respond to these reasons. It focuses on how testimonial and hermeneutic injustices specifically harm workers in ways distinctive from the (...) harm one might suffer due to other social identities. It does this by drawing attention to the special case of industrial strike action and the play of conceptual resources and credibility assessments that influence the action’s success. Additionally, it provides a first-time exposition for social epistemologists on what I term the ‘class compositional approach’, derived from 1960-70s Italian labour struggles. This approach, I argue, succeeds in evading the criticism of class reductionism while developing recent philosophical work on class-based injustice. (shrink)

For both Batman and the Joker, violence overthrew a coherent picture of the world without installing a replacement; they share this realisation and arebound together in an effort to make sense of it. Like violators of the tabernacle or visitors in Oz, each has glimpsed behind the curtain of appearances.

Does the way we think about our personal self-complexity affect how we accept others? Researchers have offered various conceptualizations of how individuals manage their complex identities, while others have identified links between cognitive complexity and acceptance of outgroups. This paper integrates the two bodies of work by positing a route by which personal identity conflicts may lead to cognitive and cultural pluralism. For individuals committed to multiple identities perceived as conflicting, the intra-psychic experience of value conflicts may lead to a (...) recognition of self-complexity, which is then transposed from the personal domain to the social one and expressed as a pluralistic attitude towards others. This argument find support in a study of Israeli Jewish Orthodox psychoanalytic therapists who belong to what they perceive as non-pluralistic religious groups, yet express value pluralism, which they attribute to their complex identities. One of the educational implications of this study is that facilitating engagement with internal complexity, multiple identities and personal value conflicts may promote pluralistic thinking for individuals in religious societies. (shrink)

An important question in Object-Oriented Ontology (OOO) and its associated literature is how OOO relates to its competitor theories. This article is a meta-philosophical investigation into OOO and its grounding, which hopes to fully theorise this relation, deriving ultimately a “negative dialectic” that emphasises the irreducible differences between OOO and non-OOO. Beginning by analysing the use of OOO as a “starting point”, I consider Althusser’s various contributions to meta-philosophical debates. This leads me to focus on Harman’s notion of “hyperbolic reading”, (...) and on how attempts to hyperbolically ground OOO force it to immanently include its competitors. Finally, I apply these insights to systematise both the negative dialectical relation between OOO and non-OOO and the becoming-OOO of thinking, by applying Laruelle’s Non-Philosophy. (shrink)

Tato studie se zabývá problémem metody v kritické teorii. Nejprve zkoumá ustavující texty, v nichž založili Horkheimer a Marcuse kritickou teorii jako dialektický a materialistický přístup k analýze kapitalistické společnosti adekvátní její objektivně-abstraktní povaze. Stať diskutuje též Hegela a Marxe, nejdůležitější předchůdce frankfurtské školy, a způsob, jímž kritická teorie čerpá z jejich děl. Dále příspěvek obrací svou pozornost k Adornovým metodologickým postulátům, jež vyústily v analytické kategorie „reálné abstrakce“ a „objektivní konceptuality“. Reichelt a Backhaus vyšli z Adorna, jehož byli žáky, (...) a interpretovali v tradici kritické teorie Marxovo dílo jako úsilí o zachycení určité kvality procesu inverze, v němž je práce, lidská moc ustavující společnost, nahrazena sociálním panstvím kapitalistických abstrakcí, které degradují její tvůrčí potenciál. Nové čtení Marxe dále analyzuje mizení smyslovosti v říši nadsmyslné reality kapitálu jako vůdčí hegeliánský motiv v celé Marxově práci. The essay deals with the problem of method in Critical theory. Firstly, it explores the constituent texts in which Horkheimer and Marcuse founded Critical theory as a dialectical and materialist approach for analysing capitalist society in terms of its objectively-abstract nature. It discusses its most important predecessors – Hegel and Marx – and the way critical theory is based on their works. Secondly, the essay turns its attention to Adorno's methodological postulates that resulted into analytical categories of ‘real abstraction’ and ‘objective conceptuality’. Building upon Adorno, their mentor, Reichelt and Backhaus interpreted, in the tradition of critical theory, Marx's oeuvre as an endeavour to catch determinate quality of the process of inversion in which labour, humanity's constituent power, is displaced and demoted by the social domination of capitalist abstractions. The neue Marx-Lektüre further analyses the disappearance of sensuousness in the realm of supersensible reality of capital as the defining Hegelian motive in Marx. (shrink)

ABSTRACTThis article explains the implications and benefits of founding transdisciplinary collaborations of knowledge production in critical realism. We call such equal partnerships of researchers and practitioners knowledge alliances. Drawing on the distinction between the referent to which we refer and our references, we show that practitioners can contribute to the process of knowledge production by providing access to referents and producing references but also by achieving societal relevance. In order to accomplish excellence, knowledge production should be organized in ways that (...) engage different types of knowledge in a constructive interplay and use the respective strong points of researchers and practitioners. Abduction and retroduction, two modes of inference vital to critical realism, are particularly inclined to benefit from involving practitioners in knowledge production. We call such an approach potential-oriented and put... (shrink)

It may be that one of the most important criteria of the fundamental nature of research is precisely its apparent nonobviousness, its seeming uselessness, and evident contradictoriness to common sense.

On the fundamentals of Mimamsa school in Hindu philosophy.

1. Směry, osobnosti, problémy -- 2. Biograficko-bibliografický slovník.

Qurʼan; criticism, interpretation, etc.; Shiites prospective.

We discover geometric properties of certain definable sets over non-Archimedean valued fields with analytic structures. Results include a parameterized smooth stratification theorem and the existence of a bound on the piece number of fibers for these sets. In addition, we develop a dimension theory for these sets and also for the formulas which define them.

This article attempts to touch on the presence of anthropological approaches in contemporary readings of Islamic thought, given that the latter raises questions and problems that express events that are still characterised by a permanent and urgent situation, which led to the employment of several approaches and visions that descended from contemporary Western knowledge in the field of human sciences, including anthropology. Despite the Western origin of Islamic thought – anthropology – and the delay in its inclusion as a specialisation (...) within the field of academic practice in Arab universities after independence for various reasons, the years that followed the independence of Arab countries since the second half of the 20th century carried with them the seeds of the formation of the first anthropological research that began to find its way towards gradual maturity. Contribution: Anthropology, with its devised mechanisms and methodological tools, and the theoretical perceptions it entails, constitutes one of the entrances upon which contemporary readings of Islamic thought are based through a discussion of certain angles related to the historical and cultural heritage that furnish Islamic thought and nourish its references. (shrink)

The emergence of artificially sentient beings raises moral, political, and legal issues that deserve scrutiny. First, it may be difficult to understand the well-being elements of artificially sentient beings and theories of well-being may have to be reconsidered. For instance, as a theory of well-being, hedonism may need to expand the meaning of happiness and suffering or it may run the risk of being irrelevant. Second, we may have to compare the claims of artificially sentient beings with the claims of (...) humans. This calls for interspecies aggregation, which is a neglected form of interpersonal aggregation. Lastly, there are practical problems to address, such as whether to include artificially sentient beings in the political decision-making processes, whether to grant them a right to self-determination in digital worlds, and how to protect them from discrimination. Given these, the emergence of artificially sentient beings compels us to reevaluate the positions we typically hold. (shrink)

As opposed to overdemanding principles which ask individuals to sacrifice too much, there are overpermissive principles which ask individuals to sacrifice too little. Determining the extent to which one should sacrifice often comes with the need of understanding what is of moral significance. By analysing different readings of moral significance, and singling out one specific interpretation of moral significance which links moral significance to gaining or losing a considerable amount of welfare, I demonstrate that one of the well-known principles of (...) Peter Singer, the Weaker Principle of Sacrifice, is overpermissive as it exempts deliberately cultivated morally significant lavish pursuits from the domain of sacrifice. Overpermissiveness not only renders moral principles unreasonably broad but also causes burdens to be distributed unjustifiably in a comparative sense, where some parties are assigned a moral obligation whereas others are not. (shrink)

Intentionality plays a fundamental part in human social interactions and we know that interpretation of behaviours of conspecifics depends on the intentions underlying them. Most of the studies on intention attribution were undertaken with primates. However, very little is known on this topic in animals more distantly related to humans such as birds. Three hand-reared African grey parrots were tested on their ability to understand human intentional actions. The subjects’ attention was not equally distributed across the conditions and their behavioural (...) pattern also changed depending on the condition: the parrots showed more requesting behaviours when the experimenter was unwilling to give them seeds, and bit the wire mesh more that represented the obstacle when the experimenter was trying to give them food. For the first time we showed that a bird species, like primates, may be sensitive to behavioural cues of a human according to his intentions. Keywords: Grey parrots; intention attribution; theory of mind. (shrink)