In the first part of this paper we discuss some aspects of Detlefsen's attempt to save Hilbert's Program from the consequences of Godel's Second Incompleteness Theorem. His arguments are based on his interpretation of the long standing and well-known controversy on what, exactly, finitistic means are. In his paper [1] Detlefsen takes the position that there is a form of the ω-rule which is a finitistically valid means of proof, sufficient to prove the consistency of elementary number theory Z. On (...) the other hand, he claims that Z with its first-order logic is not strong enough to allow a formalization of such an ω-rule. This would explain why the unprovability of $\operatorname{Con}(Z)$ in Z does not imply that the consistency of Z cannot be proved by finitistic means. We show that Detlefsen's proposal is unacceptable as originally formulated in [1], but that a reasonable modification of the rule he suggest leads to a partial program already studied for many years. We investigate the scope of such a program in terms of proof-theoretic reducibilities. We also show that this partial program encompasses mathematically important theories studied in the "Reverse Mathematics" program. In order to investigate the provability with such a modified rule, we define new consistency and provability predicates which are weaker than the usual ones. We then investigate their properties, including a few that have no apparent philosophical significance but compare interestingly with the properties of the program based on the iteration of our ω-rule. We determine some of the limitations of such programs, pointing out that these limitations partly explain why partial programs that have been successfully carried out use quite different and substantially more radical extensions of finitistic methods with more general forms of restricted reasoning. (shrink)

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

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)

This article explores three dimensions of the current state of gender equality in Serbia: public policy on gender equality, public opinion on gender equality and the context of Serbia’s accession to the EU. Using data from the recent public opinion survey of citizens’ attitudes towards gender equality, the authors address the following issues: harmonization of public policy on gender equality in Serbia with EU policies; differences between public policy on gender equality in Serbia and citizens’ preferences; convergences/divergences between citizens of (...) Serbia and EU citizens regarding gender equality. As Serbia’s policy of promoting gender equality in the last decade has been dominated by the political goal of accession to the EU, it shows where the opinions converge, and where there are certain differences. The authors show the complexity of ideological positions among average Serbian citizens, while highlighting different paradigms in the official public policy on gender equality. While Serbian citizens still do not place gender equality high on their political agenda, they are convinced that it has a certain value, which does provide some important pointers for the future. (shrink)

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)

Plato?s political theory rests on metaphysical principles that are understandable to only a few. It is assumed that only a narrow group of philosophers is able to put this theory into practice, and using repressive measures. The fewer the initiated the greater the repression. It is assumed that those who do not know the truth can neither predict their destiny nor do anything to make it better because they are unable to understand the goal and purpose of the repression. It (...) is demonstrated that, in the imagined use of force, the sophists, who do acknowledge it, resort to repression to a much lesser extent than Plato?s philosopher. At first, Plato?s philosopher rejects the use of force as virtue, but it turns out to be indispensible, and in incomparably more aspects than it was in the sophists? case. (shrink)

Predictions and expectations about more peaceful, safer and cooperative relationsin the international system by the beginning of the XXI century, unfortunately,did not come true. Namely, even today we are witnessing numerous violent internal aswell as conflicts between states, which solution is not even in sight. Hence, the dilemmaabout the applicability, efficiency and sustainability of the existing approaches in conflictmanaging and overcoming inevitably arises, i.e. do they offer an acceptable platformfor creating real solutions, as well, what are the main challenges and (...) perspectives regardingsuch issue. Starting from this point of view, the paper analysis goal is to explorethe possible answers to the indicated dilemma. In this regard, the focus is specificallyplaced on the analysis of the existing challenges and perspectives from the theory-practicerelationship, as well as, from the so called exit solutions or outcomes related to theapplicability and sustainability of the instruments and methods of conflict settlementand resolution approaches. (shrink)

This article aims to give a survey of preparations conducted by Spartan king Agis III before he commenced his war against Macedonians. Based on the remaining narrative sources, mostly Arrian, Diodorus, Curtius Rufus and Justin, the author gives an account of king Agis’ doings up until the very beginning of his war. The author argues also why is that a real, full open war, not a "rebellion" as it is dubbed in some of the literature. Author gives his opinion about (...) the beginning of the preparations for the open war and concludes that they began in November 333 BC, at latest. This article also tackles the question of mercenaries which Agis took after the Battle of Issus. Due to the uncertainty of the sources themselves it can be concluded at best that Agis hired a great number of them after Issus. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christian Ethics and Commonsense Morality: An Intuitionist Account by Kevin JungAleksandar S. SantracChristian Ethics and Commonsense Morality: An Intuitionist Account Kevin Jung NEW YORK AND LONDON: ROUTLEDGE, 2014. 202 PP. $145.00In Christian Ethics and Commonsense Morality: An Intuitionist Account, Kevin Jung boldly constructs and defends a commonsense morality of intuition as a plausible ethical theory against both postmodern constructivist ethical systems and narrow objectivist theories. Following the antifoundationalist (...) ethical methods of postmodern approaches to reality and morality in chapter 1 and a moderate defense of realism in chapter 2, Jung attempts to save both objectivity and de-feasibility of moral realistic accounts, offering some modern reinterpretations of moral realism in chapters 3 and 4. All these forms of Wittgensteinian conceptions of realism unsatisfactorily lead to infinite regress in justifying claims because they are grounded only in the wishes, interests, and sentiments of the individual culture and society (60).After a brief introduction to the unique role of emotions in ethical theories, his investigation leads to reconciliation between objectivist naturalistic ethics [End Page 192] and theological forms of ethical theories. Theological ethicists can remain committed to intuitionism (objectivist and naturalistic forms of common morality) refined by particular religious expressions of morality (112). Intuitionism, broadly defined in chapter 7, is described as "initial appearances" (118); moral truths, according to Jung's intuitionist account, are "mediately self-evident" (128), not "immediately," because it still requires careful reflection and cognitive searching for objectivist grounds of morality. Jung's affirmation of the plausibility of intuitionism seems to be a final blow to all forms of postmodern and skeptical accounts of antifoundationalist forms of ethical theories; he successfully defends an intuitionist account of morality against its naturalist and religious critics.The last chapter offers three types of relationship between commonsense morality and Christian morality. The identity model reduces Christian morality to commonsense morality. The two-tier model considers Christian morality to be a superior form of morality with instrumental value of commonsense morality. And, finally, integration, Jung's favorite model, considers commonsense morality as neither identical nor subordinate but central to Christian morality (163). With this he affirms that Christian morality is unique not because of differences in moral beliefs but because "it is fully committed to recognizing the oneness of humanity and the universally accessible nature of basic moral truths for all human beings" (166). Jung's reflection is exceptionally insightful. Building the case as a good lawyer, he leads us to the defenseless nature of constructivist postmodern moral theories and their revisions as well as to a commitment of Christian morality to the objective commonsense morality. On this view, even heroic moral acts based on obedience to God (such as Christian sacrificial love) might be compatible with commonsense morality. It is surprising, however, that Jung never consulted or quoted Bernard Gert's account of the common morality, especially when discussing differences between moral duty and ideals (167). Additionally, Jung's argument that Christian morality is unexceptional since moral knowledge can be obtained through multiple sources in which God also reveals his will (178) does not sufficiently probe into the distinctiveness of God's sometimes radical demands of Jews/Christians (e.g., Abraham's sacrifice of Isaac), which come not from intuitionist accounts of objective natural reason or common sense but from faith. Christian saints are not heroes of general moral example but heroes of faith, a qualitatively different realm of human experience. Still, audiences interested in all aspects of ethics will greatly benefit from this superb engagement with recent discussions. [End Page 193]Aleksandar S. SantracWashington Adventist UniversityCopyright © 2017 Society of Christian Ethics... (shrink)

Consciousness is perhaps the most puzzling problem we humans face in trying to understand ourselves. It has been the subject of intense study for several decades, but, despite substantial progress, the most difficult problems have still not reached any generally agreed solution. Future research can start with this book. Eighteen original, specially written essays offer new angles on the subject. The contributors, who include many of the leading figures in philosophy of mind, discuss such central topics as intentionality, phenomenal content, (...) knowledge of mental states, consciousness and the brain, and the relevance of quantum mechanics to the study of consciousness. (shrink)

International law makes it explicit that states shall not intervene militarily or otherwise in the affairs of other states; it is a central principle of the charter of the United Nations. But international law also provides an exception; when a conflict within a state poses a threat to international peace, military intervention by the UN may be warranted.. The Charter and other UN documents also assert that human rights are to be protected — but in the past the responsibility for (...) the protection of human rights has for the most part been allowed to rest on the government of the state where the violation of rights occurs. Not surprisingly in this context, the question of what protection should be provided by the UN or otherwise to individuals when their human rights are violated by their governments or with the complicity of their governments remains a contentious issue. Should the principle of respect for state sovereignty trump the principle of respect for human rights? Historically it has been allowed to do so, but recently it has been more and more widely argued that when states fail to respect the human rights of their citizens, they may be held accountable for their actions. Is military humanitarian intervention justifiable? And if so, under what circumstances? Those are the questions addressed in this collection of essays. The focus of the volume is on the abstract principles involved; though reference is sometimes made to specific cases, the essays here consist primarily of philosophical reflection on the abstract issues. (shrink)

The essay examines the central role that pleasure plays in a wide range of conceptualisations of happiness or ‘good life’, from Epicurean hedonism, to Christian asceticism, to contemporary cases of pastoral and philosophical counselling. Despite the apparent moral chasm between hedonists and ascetics, a look at the practices promoted by Epicurus and the Christian monastic fathers reveals striking similarities. The reason is that, at a fundamental level, both parties agree that one should reject the vulgar pleasures that society glorifies, and (...) develop a refined attitude that seeks the appropriate and natural pleasures, while ignoring the harmful or unnecessary ones. And such an attitude can only be acquired through moral training, either by philosophical instruction and reflection, or by pastoral counselling. We highlight some important parallels regarding the connection between pleasure and happiness, as conceived by Epicureans and monastic fathers of the Eastern Orthodox Church. We begin by discussing elements of Epicureanism that can also be found in its rival philosophical schools and Christianity, mainly the emphasis on forming the right conception of happiness and acting in accordance with it. We then examine the connection between morality and happiness in the Christian Orthodox monasticism. We argue that Christian ascetic ethics not only condone some types of pleasures, but in fact require them as elements of happiness in this life that play an instrumental role for the Christian soteriological dogma. The argument has wider philosophical significance because it shows that pleasure is indeed a fundamental conceptual ingredient of happiness across different normative ethical contexts. (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)

This book engages with the conceptual intersections of post-Yugoslav literature, focusing on analyses of postism and temporality.

This systematic assessment of the political thought of the Yugoslav historian and statesman Jovanovic chronicles his intellectual trajectory.

Jean Baudrillard is one of the outstanding representatives both of French poststructuralism and postmodernism. Because of radical criticism it was not possible for him to establish a logically coherent theoretical system; the philosophical aspects of his work are specifically merged, therefore, into a critical asystematic fragmentarism, which is the subject of this work. From the critique of the political economy of the sign, through critiques of rationalism, reality, progress, truth, history to the theory of simulation, Baudrillard's specific para-concepts (fatal strategy, (...) symbolic exchange, seduction, hyperreality, pataphysics, etc.) are constantly fragmentarily present in the development of his thought. These concepts are Baudrillard's attempt at disengagement from modern philosophy and his new, unsystematic postmodern view of reality in general. In the analysis of binary metaphysical oppositions (reality-simulation, subject-object, knowledge-seduction, history-end, radical-irradical nihilism, metaphysics (God)-pataphysics), Baudrillard is radically exclusive through the arbitrary preference of one over the other concept. his ideas, it is possible to conclude that these dualistic antagonisms are also paradoxically compatible in his system, this compatibility is very close to the irrational mysticism of this thinker. This book is a clear and lucid presentation of this unique brand of postmodernism to English speaking scholarship. (shrink)

This article deals with the relationship of the Sinaitic Fathers and Evagrius of Pont. On the one hand, their main representative St. John Climacus strongly criticized some Evagrius’ fallacies, while on the other hand used thе good side of his ascetic teachings. Furthermore, the specificity of location of the Sinai Monastery resulted that God seeing, contemplation and theology exercised through the Sinaitic Fathers became ideals of the ascetical spirituality. All these ideals originate in ascetical teaching of Evagrius whose correct teachings (...) and soul-benefit readings, at first, were acknowledged by the Fathers of Gaza. Later it was passed onto the Fathers from Sinai and ultimately unto the all ascetical tradition primarily unto the Neptic tradition. (shrink)

One facet of Stefan Lorenz Sorgner’s scholarship is immediately visible in his diligent academic production: the 21st Century is a leading spatio-temporal unit of his analyses. Although such assessment could be considered a rough generalization, it should not be taken for granted. To be placed in the contextual core of the current epoch is of particular relevance with respect to multiple academic trajectories Sorgner navigates and is almost always an achievement rather than an expected, ready-made content. Namely, more often than (...) not, especially in authorship with transhumanist labels, the temporal and conceptual curves are not subtly controlled and fine-tuned into a well-balanced thinking product that contributes to facing the current and potential issues of the relatively near and projectively feasible futures. Such gross asymmetry has various dangerous consequences Sorgner unequivocally warns about, opting deliberately to be an active chronicler of the ‘history of the present’ instead. This approach entails the dismissal of ‘guaranteed’ futurity vectors, be it Christian linearity or Kurzweilian exponentiality, but no less of petrified presentism or conventional historical layers of any inherited anthropology and the specific ethical account it is built upon. (shrink)

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

У античкој философској традицији, време је поимано као кинетичка просторност. Св. Августин задржава овакво поимање времена али га такође одређује и као памћење и очекивање, који означују сопство као место пресека вечног и пролазног, које он дефинише као временски простор. Св. Максим Исповедник, ослањајући се на Кападокијске Оце, даје одлучујући допринос конституисању нарочитог хришћанског схватања времена и просторности, сагледавајући га у контексту есхатолошке персоналности. Творевина треба да превазиђе временску и просторну интервалност која истовремено представља услов могућности промене начина постојања творевине (...) кроз ипостасно сједињење са Логосом. Коначну истину творевине св. Максим описује као вечнокрећуће мировање, које представља ипостасно/личносно сједињење са Богом, и тиме личносни преображај спацио темпоралног темеља створених бића. (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)

Original essays by philosophers of language and philosophers of time exploring the semantics and metaphysics of tense.

Original essays by philosophers of language and philosophers of time exploring the semantics and metaphysics of tense.

The author gentzenizes the positive fragmentsT + andR + of relevantT andR using formulas with, prefixes (subscripts). There are three main Gentzen formulations ofS +{T+,R +} calledW 1 S +,W 2 S + andG 2 S +. The first two have the rule of modus ponens. All of them have a weak rule DL for disjunction introduction on the left. DL is not admissible inS + but it is needed in the proof of a cut elimination theorem forG 2 S (...) +.W 1 S + has a weak rule of weakeningW 1 and it is not closed under a general transitivity rule. This allows the proof that A inS + iff A inW 1 S +. From the cut elimination theorem forG 2 S + it follows that if A inS +, then A inG 2 S +. In order to prove the converse,W 2 S + is needed. It contains modus ponens, transitivity, and a restricted weakening rule.G 2 S + is contained inW 2 S + and there is a proof that A inW 2 S + iff A inW 1 S +. (shrink)

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

The development of the peace concept is closely related to the development of the concept of the state and hence to the efforts for elimination of war as an instrument for resolving disputes between states. In that context, war and peace are traditionally treated as mutually exclusive concepts, i.e., war implies violence, while peace, nonviolence. So, the end of war marks the beginning of peace and vice versa. Therefore, both concepts simultaneously represent the inevitable outcomes of the continuous and dynamic (...) nature of social interaction in the international system, foreshadowing future war for nations and states that are currently at peace and, on the other hand, foreshadowing peace for nations and states that are currently at war. Starting from the indicated traditional understanding of the concepts of peace and war, as well as from the fact that the establishment of peace research begins during the 80s of the XX century, the focus in the paper is specifically placed on the analysis of the peace concept through the prism of the theory of international relationships. Namely, it is indisputable that until the establishment of peace and security research and studies, issues of peace and security are generally considered and interpreted within the framework of the various theoretical approaches for international relations. Hence, the paper more specifically explores the evolutionary character of the perceptions and understanding of the peace concept, especially from the perspective of: federalism, neorealism, liberalism and functionalism. The main goal is to give an answer to the question - What is peace and how can it be achieved, according to the indicated theoretical approaches? (shrink)