knj. 1. Francuska, Rusija (SSSR), Engleska, SAD -- kn. 2. Skaninavija, Nemačka, Austrija.

Karl Smit se obicno smatra teoreticarem totalne drzave, totalnog rata i totalnog neprijateljstva. U clanku, medjutim, autor pokusava da pokaze da je od 1937. do 1944, Smit upozoravao na to da su totalni rat i totalno neprijateljstvo opasni po Nemacku i da se mora zaustaviti perpeturanje svih napora za totalizacijom neprijatelja, koji su zapoceli 1914. U svojim teorijskim radovima iz ovog perioda on je nalazio mesta samo za totalnu drzavu - a pogotovo za onu koja je dovoljno jaka da se (...) odupre iskusenju da objavi totalni rat totalnom neprijatelju. Totalna drzava koju je preporucivao Hitleru i njegovim nacionalsocijalistickim sledbenicima bio je nemacki Rajh, kao deo Evrope uredjenje i podeljene izmedju velikih prostora. Pozicionirana u sredini Evrope, izmedju ostalih sila Nemacka je trebalo da bude dovoljno pazljiva da ratuje samo protiv istocnih neprijatelja i samo za 'pravedne' granice. Zaokruzujuci na taj nacin svoj veliki prostor, Nemacka je trebalo da se okrene zadatku eksploatacije razlicitih naroda, kao sto su Poljaci, Cesi i Slovaci, koji su bili proglaseni kao nesposobni da imaju vlastitu drzavu i osudjeni na to da sluze gospodarsku rasu - Nemce. (shrink)

U clanku autori se bave militantnim potencijalom koncepta avangarde. Pojavljujuci se u politici i umetnosti u prvoj polovini 19. veka i nastojeci da unisti gotovo celokupnu tradiciju 'burzoaskog' prosvetiteljstva, politicka i umetnicka avangarda nikada nije bila sposobna da se oslobodi svojih korena u vojnickom nacinu razmisljanja. Njena prava sustina je lezala u stvaranju bojnih polja u svakoj oblasti javnog zivota gde je postojala sansa da se unisti gradjansko drustvo - njegova politika, njegova umetnost, njegov nacin razmisljanja, njegova civilizacija. U ime (...) jos necuvene slobode, ona je sirila nasilje i sejala totalitarino seme po sprzenoj zemlji. A na kraju je nisu pobedili njeni mnogobrojni neprijatelji zato jer je postala zrtva vlastite destruktivnosti. (shrink)

U clanku autori ispituju tri pozicije u estetickoj raspravi o uzvisenom koja se vodila u 18. veku - Edmunda Berka, Imanuela Kanta i Fridriha Silera. Oni takodje pokusavaju da rekonstruisu politicku pozadinu svake od ovih teorijskih pozicija: starorezimski konzervativizam, republikanski liberalizam i romanticarsku zudnju za 'trecim putem'. Najsofisticiraniju i najzreliju teoriju uzvisenog pronalaze u Silerovim estetickim delima, pogotovo u onima koja su usledila nakon njegovog razocarenja u Francusku revoluciju i u kojima su najtemeljnije razmatrani odnosi izmedju uzvisenog i paradoksa istorijskog (...) nasilja. (shrink)

In this article the authors are reconstructing the dichotomies which the young Theodor Adorno was trying to detect in the music of the bourgeois epoch and personify in two antipodes - Franz Schubert and Ludwig van Beethoven. Although already a devotee of Arnold Sch?nberg and the 20th century music avantgardism, Adorno was, in his works prior to his exile from Germany, intensively dealing with Schubert and his opposition towards Beethoven. While Beethoven was a bold and progressive revolutionary, fascinated by the?practical (...) reason? and the mission to rise up and reach the stars, Schubert wanted none of it. Instead, he was looking backwards, to primordial nature and the possibility of man to participate in its mythic cycles of death and regeneration. The lack of synthesis between this two opposing tendencies in the music of early bourgeois epoch lead to the?negative dialectics? of Sch?nberg and 20th century music avantgardism and to the final separation of Beethovenian musical progress and Schubertian musical mimesis. (shrink)

In the article the author is following the development of Alfred Rosenberg?s social and political theory. Special attention is given to the anti-Christian attitude of the so-called "chief ideologist of Third Reich". Although one among the creators of the apocalyptic anti-Semitist ideology he opposed Nazi "Eastern politics" during the World War II. Instead of atrocities against the eastern peoples he was prepared to give them certain autonomy and to treat them as some kind of racially inferior allies. For him, only (...) Jews deserved extermination and it was this ultimate goal he expected to shape not only German foreign policy but also war itself. U clanku autor prati razvoj socijalne i politicke teorije Alfreda Rosenberga Posebna paznja je posvecena antihriscanskom stavu takozvanog "glavnog ideologa Treceg rajha". Iako jedan od stvaralaca apokalipticne antisemitske ideologije, on je osporavao nacisticku "istocnu politiku" tokom Drugog svetskog rata. Umesto zverstava prema istocnim narodima, on je bio spreman da im da izvesnu autonomiju i da ih tretira kao svojevrsne rasno inferiorne saveznike. Za njega, samo su Jevreji zasluzivali istrebljenje i taj vrhovni cilj je po njegovom misljenju trebalo da oblikuje ne samo nemacku spoljnu politiku, nego i sam rat. (shrink)

Iako je filozofija prosvetiteljstva rodjena u Nizozemskoj i Engleskoj u kasnom 17. i ranom 18. veku, postojali su znacajni problemi u definisanju slobode. Do sredine 18. veka, pod uticajem?nacionalnog merkantilizma?, sloboda se poimala u sve vise kolektivistickim crtama, doprinoseci stvaranju politicke opcije nacionalnog liberalizma. Zbog toga su u drugoj polovini 18. veka ove dve zemlje progresivno gubile znacaj za pokret prosvetiteljstva, da bi na njegovo vodece mesto dosle dve nove zemlje, koje su otvarale novu politicku opciju demokratskog liberalizma: Sjedinjene Americke (...) Drzave i Francuska. Ipak, individualna sloboda se tokom svog filozofskog i insitucionalnog uspona u doba prosvetiteljstva suocavala ne samo sa jednom, nego sa dve opasnosti: s jedne strane, od opasnosti nestajanja u nacionalnoj slobodi, i, s druge strane, od opasnosti postajanja neobuzdanom i destruktivnom. liberalizam koji je stasavao u Engleskoj u 18. veku postao je svedokom prve opasnosti, dok je druga opasnost nastala pod okriljem Francuske revolucije. Francuzi su prvi u modernoj epohi shvatili da je svetlost slobode prejaka da bi se bez znatnih mera opreza koristila u izgradnji liberalnog civilnog drustva. Zato je odredjeno umeravanje moralo da bude preduzeto. Ideja covecnosti, tj. prava coveka, na kraju je pronadjena kao najbolja za resavanje zadatka ocuvanja individualne slobode, bez zrtvovanja socijalnih veza medju slobodnim individuama. PR Projekat Ministarstva nauke Republike Srbije, br. 149029: Prosvecenost u evropskom, regionalnom i nacionalnom kontekstu - istorija i savremenost i br. 179049: Politike drustvenog pamcenja i nacionalnog identiteta - regionalni i evropski kontekst. (shrink)

Karl Marx u Njemačkoj ideologiji i Kapitalu uvodi optičku metaforu ljudskog oka kroz koju tumači problematiku ideologije i robnog fetišizma. U radu se razmatraju mogućnosti interpretacija ovih Marxovih metafora. U svjetlu se tih interpretacija razmatra jedna od središnjih postavki vizualnih studija da se vizualna kultura moderniteta gradi na potkopavanju epistemološke prevlasti viđenja. Rad problematizira koncepciju modernističkog utjelovljenog promatrača koju uvodi američki povjesničar umjetnosti Jonathan Crary. Prema Craryju, ova drugačija ideja promatračkog subjekta potkopava klasičnu filozofijsku ideju o rastjelovljenosti spoznajnog subjekta. Prema (...) Craryjevoj argumentaciji takva se klasična ideja subjektivnosti s modernitetom ne zamišlja više kao temelj spoznaje, nego kao figura ideologije. Međutim, preokretanje Marxova odnosa između optičkih metafora i pojmova ideologije te fetišističkog karaktera robe baca potpuno drugačije svjetlo na pitanje promatračke subjektivnosti. Završna je postavka rada da se camera obscura i ljudsko oko ne trebaju isključivo shvaćati kao puke metafore koje je Marx u Njemačkoj ideologiji i Kapitalu upotrebljavao kao analogije preko kojih je tumačio pojmove kao što su ideologija ili fetišizam robe. Postupak čitanja može isto tako ići i u obrnutom smjeru: camera obscura i ljudsko oko su pojmovi koji su objašnjeni posredstvom već definiranih pojmova ideologije i fetišizma robe. Ako se perspektiva čitanja zamijeni na taj način postaje jasno da iz postavke o utjelovljenom promatraču ne proizlazi nužno i postavka o utjelovljenom karakteru doživljajā viđenja.Camera obscura and human eye were key metaphors engaged in the interpretation of the concepts of ideology and commodity fetishism in Karl Marx’s fundamental texts German ideology and Capital . The aim of this paper is to reconsider interpretative strategies that Marx used while he was proposing his main thesis on ideology and commodity fetishism. In the light of these considerations the paper addresses one of the central propositions of the contemporary visual studies that modern visual culture undermines epistemological privileging of the vision. The paper critically discusses the concept of the embodied observer that American art historian Jonathan Crary introduced in the philosophy, art history, cultural history and visual studies. According to Crary the idea of vision as primarily rooted in the corporeality of the observer undercuts Cartesian idea about vision as primarily disembodied event. Crary claims that with the rise of the modernity disembodied subjectivity turns from the site of the knowledge into the figure of ideology. However, reversing the Marx’s relation between optical metaphors and concepts of the ideology and commodity fetishism poses the problem of the observing subjectivity in the quite different terms. Final proposal of this paper is that camera obscura and human eye should not only be considered as optical metaphors that Marx used in German ideology and Capital as mere analogies for explaining concepts such as ideology or commodity fetishism. Reading procedure could well go into the opposite direction: the camera obscura and the human eye are the concepts explained via the already defined concepts of the ideology and commodity fetishism. If the reading perspective is switched in that way it is clear that the thesis of the embodied observer does not necessarily entail the embodied character of the visual sensations. (shrink)

Aleksandar Ignjatović. Delineating Classes of Computational Complexity via Second Order Theories with Weak Set Existence Principles (I).

Aleksandar Kandić, Plato’s Animals, Indiana University Press, Bloomington, 2015).

In lieu of an abstract, here is a brief excerpt of the content:SOME DOGMATIC CONSEQUENCES OF PAUL F. KNITTER'S UNITARIAN THEOCENTRISM PAUL D. MOLNAR St. John's University Jamaica, New York EACTIONS TO Paul Knitter's No Other Nanie? vary from criticizing his "unitarian theocentrism" 1 and his sliding away from "creedal Chrisitology" 2 to unequivocail endorsement of his" less Christocentric approach to a theo1ogy of religions;" 3 this shows the challenge Knitter poses to current dogmatics. This 1arHcile w1ll explore three (...) critical dogmatic issues related to Knitter's non-normative ChristoJogy. First, can the idea that Jesus is one savior among others be defonded froni within the Christian-Catholic 1tradition without yie1ding the truth of Christology? Second, if "Jesus remains universailly normativ ;e " for Christians while " other revelations or rev;ea:lers might also be universaUy normative," then does this not p:vomote some form of docetic Christology and lead to a unitarianism, exduded by the naiture of the God revealed in Christ? Third, on the basis of " l'eligious experience " Knitter olaims to perceive an" evolution from ecolesiocentrism to chrfatocentrism to theocentrism" and finally to "soteriooentrism." 4 Is there 1!1ea1ly such an evolution? And if there is noit, oan those who de- ~end the tradition succeed by arguing from experience and praxis rather than from revelation and faith? 5 Moreover, if 1"Review Symposium: Paul Knitter's No Other Name?: A Critical Survey of OMistian Attitudes toward the World Religions," in Horizons 13 (1986): 116-135. This is the view of Daniel Sheridan, p. llS. 2 This is the view of Denise Carmody. Ibid., p. 122. s This is the view of William Cenkner. Ibid., p. 127. 4 Ibid., pp. 133-34. 5 Denise Carmody, e.g., believes that we should stress praxis more than 449 450 PAUL D. MOLNAR we think the tradition should not be defended, have we not ceased to think about theological truth? Rather, have we not made divinity itself indis:tingiuishab1e from our human experiences and praxis at the outset? And does this not open the door to both polytheism allJd pantheism? By making God hut noit Christ normative, Knitter's " nonnormati ¥e" Christology re-1transiates the truth of Jesus' oonsubstantiality with the Father into the content of a myth, an experienice or a vailue judgment having no re1ality in itseH.6 It then defines :reveiLation and salvation.aocording to a unitarian view of God. While Knitter denies this,7 his reasoning aictuaUy is unitarian: In my proposed model, Jesus remains universally normative, but I am asking whether Christians can recognize that other revelations or revealers might also be universally normative. Could there be a complementary uniqueness among the religious traditions of the world? To try to answer that question, 'intellectual conversion;... is a requisite. But it will have to be an intellectual conversion that walks more than' the way to Nicea and Chalcedon'... only on the basis of the praxis of authentic dialogue-grounded in intellectual, moral, and religious conversion-can we know the unique~ ness of Christ.8 doctrine without relativizing Christ. Thus, for her, Rahner's Christology does not mean " that Christians cannot be open to the Buddha or Lord Krishna," Ibid., p. 126. The problem is that this very thinking already relativizes Christ. 6 Even theologians who do not intend the radical views of John Hick run a similar risk by beginning Christology from below in the manner of Paul Knitter. Cf., e.g., Edward L. Krasevac, O.P., "' Christology From Above' And 'Christology From Below '," The Thomist, 51 (1987) : 299-306, arguing that "Christological faith is an apostolic faith that has its origins in a historical process which began with the public ministry of our Lord...." (p. 300) causes us to ask what makes Christology true? Is it "the actual apostolic process " (306) or is it Jesus as the Lord who is and remains the sole foundation and validation for faith in any age? Does this approach not leave the door open to the kind of evolution which Knitter claims to have discovered in Christianity, which then enables him to move beyond Jesus as the only Lord and Savior? 1 Review Symposium, Horizons, p. 131. s Ibid., p. 133. KNITTER'S UNITARIAN THEOCENTRISM 451 Here the ha:.sis... (shrink)

Between the two World Wars, in Belgrade and Serbia, seven musical journals were published:?Musical Gazette?,?Music?,?Herald of the Musical Society Stankovic?,?Sound?,?Journal of The South Slav Choral Union?,?Slavic Music? and?Music Review?. The influence of marxism can be observed in?Musical Herald?,?Sound? and?Slavic Music?. A Marxist influence is obvious through indications of determinism. Namely, some writers observed elements of musical art and its history as consequences of sociopolitical and economic processes. Still, journals published articles of domestic and foreign authors who interpreted the relation between (...) music, society and economy in a much more moderate and subtle manner. Editors and associates of these journals also had proscriptive ambitions - they recommended and even determined regulations for composers about what kind of music to write according to social goals and needs. According to tendencies in Marxism, there was a follow up of musical work in the Soviet Union. Editors tried not to be one-sided. There were writings about the USSR by left orientated associates as much as emigrants from that country, and articles of Soviet authors were translated. Also, there were critical tones about musical development in the first country of socialism. Serbian musical periodicals recognized the enormous threat from fascism. Also, there were articles about influence of Nazi ideology and dictatorship on musical prospects in Germany. Since Germany annexed Sudetenland in 1938,?Musical Herald? expressed support to musicians and people of that friendly country by devoting the October and November 1938 issue to Czechoslovak music, along with an appropriate introduction by the editor, Stana Djuric-Klajn. (shrink)

John M. Cooper, Plato’s Theaethetus, New York, Routledge, 2015 Aleksandar Kandić.

The paper discusses three aspects of belonging to religious systems of belief within a modern liberal society, namely (1) the sincerity and consistency of belief, (2) the possibility of exteriorization of belief through broader social interactions or transactions, and (3) the relationship between religious belief and the modern concept of affirmative tolerance, or affirmation of differences, which has become a pronounced public policy in multicultural liberal societies. The author argues that, while negative tolerance allows sincere religious belief to flourish in (...) the private sphere and for benevolence to be shown to those who are seen as mistaken in their beliefs, affirmative tolerance opens an array of logical issues. The demand to extend potential substantive validation to opposed beliefs produces the ricochet effect of de-validating one’s own beliefs. This creates difficulties for religious communities when issues at stake are beliefs that, in the respective belief-systems, are definitive of the moral goodness and moral badness. Upon a more careful examination of the logical relations between the soteriological promises characteristic of what is sometimes called the ‘substantive’ layer of religiousness, on the one hand, and the public expectation of a tolerant coexistence of religious communities on a social level, on the other hand, it becomes clear that the tolerance required can only be a negative tolerance. Any expectation of affirmative tolerance de-values the soteriological script of the respective system of religious belief, and is thus likely to lead to serious disturbances in a liberal context of multi-cultural coexistence. The author argues that the recent political announcements of a ‘failure of the multicultural experiment’ are caused by the aggressive pursuit of ‘affirmative tolerance’ rather than by any in-built intolerance of others in any of the large religious belief systems now prevalent in the liberal democratic world. (shrink)

Zbornik tekstova različitih autora o odnosu pravoslavlja prema ekumenizmu i ekumenskom pokretu.

Autorka u clanku rekonstruise kompleksnu sliku Franca Suberta koju je stvorio Teodor Adorno u nekoliko osvrta na ovog kompozitora, a najvise u clanku?Subert? iz 1928. Adorno je te, 1928. godine doziveo Suberta kao tragicnog kompozitora cija muzika obitava u oblasti htonskih bogova, a da ipak otkriva radost?putujuceg naroda, opsenara i cudotvoraca?. Ipak, nije objasnio kako ova radost moze da prezivi u paklenim pejsazima Subertove htonske muzike. Tek kasnije Adorno je bio spreman da u Subertu prepozna, zahvaljujuci njegovom?habitusu?, i kafanskog sviraca, (...) ne pominjuci vise?putujuci narod, opsenare i cudotvorce?. Te dve predstave Suberta-Subert kao osluskivac htonskih bogova i Subert kao kafanski svirac-pokazale su se kao zanimljiv par vredan dalje teorijske elaboracije koju Adorno, nazalost, nikada nije sproveo. PR Projekat Ministarstva nauke Republike Srbije, br. 177019: Identiteti srpske muzike u svetskom kulturnom kontekstu. (shrink)

In this paper, I consider an important objection to moral motivation of believers. It is the objection that their acts are motivated by self-interest,i.e. their personal salvation. Such motivation is sometimes identified as selfish. Therefore, I demonstrate the distinction between self-interest and selfishness. I would like to remind the reader that the critique of self-interest as moral motivation of believers appears within the very traditions of the major world religions. Then, I argue that some contemporary forms of secular ethics still (...) refer to a certain form of self-interest. (shrink)

In the following text I reexamine the connotations of the term habit from the perspective of Peirce’s pragmatism. I start by tracing back the roots of the term in the Metaphysical Club’s discussions of Alexander Bain’s theory of belief. By stressing the relative overlap between belief and habit I am also proposing that the latter term transcends the boundaries of empirical psychology. Peirce’s well-known antipathy to psychologism in logic raised the status of habit to a universal concept that participates in (...) the unlimited process of interpretation. Habit, therefore, falls into a new lineage of meaning that can be traced back to antiquity and turns into a generative notion with extensive connotations. As a result it becomes an inseparable part of Peirce architectonic philosophy, capable to shed new light on his evolutionary cosmology and metaphysics. Conceiving of habit as an operative element in the evolution of all phenomena in the universe is the main objective of this article. (shrink)

The author re-examines Hare's multiple ways of connecting his metaethical with his normative doctrine, which is in formal sense determined as "Kantian utilitarianism", and in substantive sense as "preference-utilitarianism". Critical references to both dimensions of utilitarian doctrine aim at indication on scopes and limits of Hare's ambitious redefinition of the doctrine. Further on he discusses about so-called "necessary ingredient" of moral reasoning under the name of "sympathetic imagination", which Hare grasps in his developed theory not only as a normative demand (...) but also as a logical thesis. Finally, he considers kinds of preferences that can or cannot be recognized as morally relevant. Autor preispituje Herove visestruke pokusaje povezivanja metaetickog i normativno-etickog ucenja, koje je u formalnom smislu odredjeno kao "kantijanski utilitarizam", a u supstantivnom kao "utilitarizam preferencija". Kriticki osvrti na obe dimenzije utilitaristicke doktrine ciljaju na to da ukazu na domete i granice Herove ambiciozne redefinicije ove teorije. Potom se raspravlja o tzv. "nuznom sastojku" moralnog rasudjivanja pod imenom "simpateticka imaginacija", koju Her u svojoj razvijenoj teoriji poima ne samo kao normativni zahtev vec i kao izvesnu logicku tezu. I najzad, razmatraju se vrste preferencija koje, uz pomoc odredjenog niza kriterijuma, mogu ili ne mogu biti priznate kao moralno relevantne. (shrink)

This paper analyzes the notion of recollection in Hans Georg Gadamer and Paul Ricoeur?s thought, in the context of time distance as?obstacles? towards understanding the past. Particular attention is paid to the understanding the phenomenon of?Death? as a time gap between the past and the present. In connection with this problem, we find efforts of philosophical hermeneutics on the one hand and historicism on the other. Differences between historicism and hermeneutics can be outlined in relation to the role that memory (...) plays in the process of understanding in Gadamer and Ricoeur. What does Death mean in terms of understanding for history, and what for hermeneutics? How can we understand temporal distance? Is it possible and necessary to overcome it? What is the role of recollection and how does it participate in understanding? - these are some of the main issues that will be addressed in the text. Finally, the task of the text is to offer the meaning and significance of the hermeneutics of recollection in relation to the mentioned questions, through the interaction of the thoughts of the two authors. (shrink)

Rad se bavi koncepcijom slikanja francuskog filozofa Jeana-Luca Nancyja. Njena je osobitost da se ona gradi u odmaku od fenomenoloških i mimetičkih pojmova kao što su reprezentacija, predodžba, pojavljivanje, otkrivanje, ili davanje. Pa ipak je pojam slikanja za Nancyja u tijesnoj vezi s ontološkim pojmovima svijeta, smisla i stvaranja ex nihilo. No ta veza opet nije od vrste »deduktivna izvođenja« pojma slikanja iz pojmova svijeta, smisla i stvaranja ex nihilo, već se slikanje određuje preko koncepta fragmenta. U radu se naznačuju (...) linije dodirivanja i razdvajanja između ideje fragmenta i Nancyjevih eseja o slikanju.This paper discusses Jean-Luc Nancy’s conception of painting. According to Nancy, painting could not be properly understood relying on phenomenological notions such as representation, appearing, disclosure, or giving. Instead, Nancy relates painting with the ontological notions such as world, sense, and creation ex nihilo. Nevertheless, this relation is not a kind of “deductive inference” of the notion of painting from notions of world, sense and creation ex nihilo, but the notion of painting is defined through the concept of fragment. Therefore, the attempt of the paper is to draw dividing and connecting lines between the notion of fragment and Nancy’s essays on painting. (shrink)

In this paper I discuss John Searle?s selective view of intentionality of mental states, and place it in the context of impairment to personal identity that occurs in mental illness. I criticize Searle?s view that intentionality characterizes some but not all mental states; I do so both on principled and on empirical grounds. I then proceed to examine the narrative theory of self, advanced by Paul Ricoeur, Marya Schechtman and others, and explore the extent to which the theory fits a (...) more generalized view of intentionality that would apply to all mental states. This discussion is followed by a brief consideration of the way in which the modern DSM-based psychiatric diagnosis and treatment, reductively and mechanistically, dispenses with the issues of?strong ontology?, namely the life events and values that mental states might in fact reach for, even when ostensibly without reference. In this sense, DSM-inspired psychiatry is based on a Searlian view of mental states. It is contrasted with the narrative theory of self which, rather than defining madness by clusters of symptoms, seeks to understand the underlying ontology of reference by looking for both the initial script of the person?s?life narrative? and for ruptures and knots in that narrative that might give rise to madness. Finally I discuss and evaluate the perspective of personality enhancement through counseling aimed at repairing the personal narrative. nema. (shrink)

The author displays and reexamines Hare?s "two-level theory" of normative moral thinking, including goals that are intended by its establishing. Given Hare?s holism, the met ethical level, considered as fundamental or the "third" level, has notable effect on process of normative reasoning, especially if it is taken as one of the determinant of the critical moral thin king. Central part of the analysis is examination of utilitarian character of the theory. Autor izlaze i preispituje Herovu teoriju o dva nivoa normativnog (...) moralnog misljenja -"intuitivnog" i "kritickog", kao i ciljeve koji se zele postici njenim ustanovljenjem. Gledano iz perspektive Herovog holizma, metaeticki nivo, shvacen kao fundamentalni ili "treci" nivo, u znatnoj meri utice na proces normativnog rasudjivanja, pogotovo ukoliko se uzima kao jedna od determinanti kritickog moralnog misljenja. Centralni deo analize predstavlja ispitivanje utilitaristickog karaktera ove teorije. (shrink)

This paper examines the conceptual matrix of philosophical counseling, and philosophical practice generally, which distinguishes philosophical practice from mainstream theoretical philosophy. I argue that the essence of philosophical practice is the realization and radicalization of Pierre Hadot’s paradigmshifting view of ‘Philosophy as a Way of Life,’ through the projection of philosophical concepts and methods to the goal of attainment of the good life by moral education and character-building. The base-line concept of the good life that the paper works with is (...) the relatively uncontroversial concept of a life based on sustained reflected pleasures that are both socially desirable and individually fulfilling. I argue that this type of concept of the good life as qualified pleasure is inherent in any doctrinal account of what it is to lead a good life, including the ones that emphasise asceticism, such as Christian philosophy of life and ethics. Finally the paper concludes that projections of the good life by philosophical counselors are reflective on philosophical counselor themselves: philosophical counseling is a way of ‘the good life’ that aims to use the resources of philosophy as a whole to help others build the moral qualities and character required to reach their own good lives. By projecting philosophical concepts and methods to the applied conceptual matrix of moral education and the good life, philosophical counseling emancipates philosophy as a whole from its current remoteness and isolation into an active, and reflective, role in the real lives of ordinary people. This heralds a paradigm shift in philosophy, from the pseudo-science that much of mainstream philosophy painstakingly pretends to be to an intellectual powerhouse for the enhancement of the quality, clarity and integrity of life, which was the reason philosophy initially emerged for, both in the Western and in the Eastern philosophical traditions. (shrink)

Ovaj tekst nastoji da nijansira dihotomiju izmedju pojmova istorije i pravde koja je uobicajena u interpretaciji Hobzovog misljenja. Hobzov kriticki stav prema istoriji objasnjava se njegovom polemikom protiv nasledja klasicne antike, koja stoji u vezi s njegovim projektom stroge nauke o moralu i politici. Medjutim, Hobzovo shvatanje pravde ne moze se zasnovati bez izvesnih faktickih, empirijskih elemenata; ono se ne svodi na neku cisto racionalnu konstrukciju. Ovi elementi otvaraju Hobzovo misljenje prema problematici stvarne istorije; za Hobza, najvazniji predstavnici takve vrste (...) istorije su Tukidid i Tacit. Konacno, istorijska dimenzija Hobzovog misljenja dopusta nam da kod njega prepoznamo i jedan siri pojam pravde, koji probija granice pravde koja proizlazi iz ugovora. (shrink)

Ovaj leksikon je namenjen savremenom čoveku. Praktičan je i zanimljiv te može koristiti učenicima, studentima i svima koji žele da obogate svoja stručna i opšta znanja.

The Laozi expounds a thoroughgoing and sustained criticism of government and society. In this paper, I will demonstrate that although this criticism is addressed to the ancient Chinese state, it can also have some validity for the modern state of today. I will first briefly discuss the metaphysical grounds of this criticism and stress that the ruler should use wuwei in governing. Then, I will examine the Laozi’s criticism of the oppressive governments that use unnatural governing through youwei which increases (...) the state disorder, as well as how this criticism is supported by its metaphysical grounds. Third, I will show that the selfish desires may significantly contribute to the state disorder and that the only one to be blamed for the arousing of them is the ruler. At last, I will attempt to show that this criticism may also to a certain extent be directed toward today’s modern state. (shrink)

In this text I will try to explain the theoretical specificity of critique of political economy. I will primarily found my arguments on the texts of Michael Hein- rich and John Milios. To this I will firstly scatch the theoretical context of economic theories that exited at the time of emergence of critique of political economy. Than, I will present main differences in approach that we can find in Marx?s Capital with repsect to the concepts that are utilised and questions (...) that he tries to answer. In the end I will present the directions of development of the critique of political economy that are realted to this basic insight. nema. (shrink)

I leave it open whether the teleological, cosmological and ontological arguments can be held together by simply stating that the common experience of our daily waking from sleep is direct evidence of God's actuality. St. Paul's vision that in God "we live and move and have our being" seems to support directly the practical value of efforts towards a restatement of the traditional arguments. It may be also of significant value for our educational systems, to give a positive content to (...) the somewhat negative term, transcendence. (shrink)

Notwithstanding the popularity of psychology courses throughout the world, educators face a constant and difficult problem of overcoming the fear of and dislike for statistics which represents one of the pillars of modern psychological science. Although the issue is complex and multifaceted, here I argue that “statophobia” might represent a rational and justified response to the sense of unease felt in contact with abstract statistical concepts which are often vague, circular or ill-defined. I illustrate the problem by briefly discussing two (...) myths about the nature of probability and statistics, namely that probability and statistics generate knowledge and that the fault for not understanding probability lies solely with the subjective cognition which is incapable of comprehending deeper mathematical truth. I argue that the confident presentation of statistical methods hides numerous conceptual blind spots that students might be aware of and that need to be addressed before other causes of statistics anxiety can be tackled successfully. (shrink)

Cosmopolitan liberals would be ready to fight - and to kill and be killed for the sake of restoring international justice or for the abolition of profoundly unjust political institutions. Patriots are ready to do the same for their own country. Sometimes the cosmopolitan liberals and patriots would fight on the same side and sometimes on the opposite sides of the conflict. Thus the former would join the latter in the defense of Serbia against Austria-Hungary but would oppose the white (...) Southerner patriots in the American Civil War. In this paper I argue that fighting and killing for one?s country is, in both of those cases, different from the defense of one?s own life and the lives of those who cannot defend themselves. Killing for one?s country is killing in order to fulfill a particular political preference. The same is the case with fighting for the abolition of a profoundly unjust political institution. It is not amoral or immoral to refuse to kill for any one of these two political preferences because there is no reason to believe that either political preference trumps our moral constraints against killing. Kosmopolitski liberali bi bili spremni da se bore - kao i da ubijaju i budu ubijeni - zarad uspostavljanja medjunarodne pravde ili za ukidanje duboko nepravednih politickih ustanova. Patrioti su spremni da ucine isto za svoju zemlju. Ponekad se kosmopolitski liberali i patrioti bore na istoj strani, a ponekad na suprotnim stranama u sukobu. Tako bi se, na primer, liberali pridruzili patriotima u odbrani Srbije od Austrougarske, ali bi se suprotstavili belim juznjackim patriotima u Americkom gradjanskom ratu. U ovom radu obrazlazem tezu da je borba i ubijanje za svoju zemlju u oba slucaja nesto razlicito od odbrane sopstvenog zivota i zivota onih koji ne mogu da se sami brane. Ubijanje za svoju zemlju jeste ubijanje kako bi se ostvarila odredjena politicka preferencija. Isto vazi za ratovanje zarad ukidanja duboko nepravedne politicke ustanove. Nije amoralno ili imoralno odbiti da ubijamo zbog bilo koje od ovih politickih preferencija, zato sto nema razloga da verujemo kako bilo koja od njih nadjacava moralne uzde koje nas sprecavaju da ubijamo. (shrink)

In this article I will discuss the anarchist and non-anarchist interpretations of the Laozi and argue that the political philosophy of the Laozi does not completely conform to Western anarchism. Thus, firstly I will give a brief introduction to Western anarchism. Then I will present the strongest arguments of the anarchist interpretation and try to find their mistakes and refute them. Finally I will try to give an acceptable non-anarchist interpretation of the political philosophy of the Laozi. In doing steps (...) 2 and 3, I will base my arguments in a way that is consistent with the text of the Laozi itself. Thus, I hope that this article will bring a deeper understanding of the political philosophy of the Laozi and break with the widely spread opinion that the Laozi propounds an anarchist theory. (shrink)