The revolution of artificial intelligence (AI), particularly generative AI, and its implications for human–robot interaction (HRI) opened up the debate on crucial regulatory, business, societal, and ethical considerations. This paper explores essential issues from the anthropomorphic perspective, examining the complex interplay between humans and AI models in societal and corporate contexts. We provided a comprehensive review of existing literature on HRI, with a special emphasis on the impact of generative models such as ChatGPT. The scientometric study posits that due to (...) their advanced linguistic capabilities and ability to mimic human-like behavior, generative AIs like ChatGPT will continue to grow in popularity in pair with human rational empathy, tendency for personification and their advanced linguistic capabilities and ability to mimic human-like behavior. As they blur the boundaries between humans and robots, these models introduce fresh moral and philosophical dilemmas. Our research aims to extrapolate key trends and unique factors in HRI and to elucidate the technical aspects of generative AI that enhance its effectiveness in this field compared to traditional rule-based AI systems. We further discuss the challenges and limitations of applying generative AI in HRI, providing a future research agenda for AI optimization in diverse applications, including education, entertainment, and healthcare. (shrink)

In extreme situations such as war, genocide or refugee crises, anthropologists, who are usually closer to afflicted people than other scholars, face the crucial questions of the utility and responsibility of anthropology. However, anthropologists in particular are susceptible to the way of reasoning that concludes that anthropology as a science (or even as a technique or art) does not offer any answers to these questions. Some become engaged trying to help one way or the other, yet not as anthropologists, since (...) they hold that as an anthropologist one is powerless to help …. (shrink)

Der Text erforscht den Ursprung und die Geschichte der "Fundamentierung" des Kriegs und seiner "?bertragung" in Frieden auf dem Weg der Gewalt. In einer Analyse des bekannten Syntagmas "Gleiches mit Gleichem vergelten" in einigen Schl?sseltexten, die versuchen, den Frieden zu "institutionalisieren", sucht der Autor nach einer anderen Relation zur Gewalt. Die Interpretation von Jehuda Halevis Gedicht Feindesliebe in der?bersetzung von Franz Rosenzweig ist der wichtigste Orientierungspunkt auf dem Weg zu einem neuen und anderen Frieden.. Tekst istrazuje poreklo i istorije "utemeljenja" (...) i "prevodjenja" rata u mir putem nasilja. Analizom poznate sintagme "vratiti milo za drago" unutar nekoliko kljucnih tekstova koji pokusavaju da "institucionalizuju" mir, autor pokusava da pronadje mogucnost jednog drugacijeg odnosa prema nasilju. Interpretacija pesme Jehude Halevija "Ljubav prema neprijatelju" u prevodu Franza Rosenzweiga treba da bude osnovni orijentir na putu ka novom i drugacijem miru. (shrink)

The articles intention is to construct a possible minimal response to violence, that is, to describe what would be justified противонасилие. This argument is built on reviving several important philosophical texts in Russian of the first half of the twentieth century as well as on going beyond that historical moment. Starting with the reconstruction of Tolstoys criticism of any use of violence, it is then shown that, paradoxically, resistance to Tolstoys or pseudo-Tolstoys teachings ends up incorporating Tolstoys thematization of counter-violence (...) into various theories, which sought to legitimate the use of force. In particular, Tolstoys discovery of a force, which, on the one hand, is not grounded in violence and, on the other hand, which is capable of countering violence, becomes fundamental in reasoning about the just use of force. The connection is made between Tolstoy and Petar II Petrović Njego, who also thematizes the use of force in Christian perspective. In his view, justice, blessed by the Creators hand, has the capacity to protect from violent force. Any living thing defends itself from what endangers it by means Creator bestowed it with. Living force and protective use of force are conceptually linked in Njegos reasoning. Thus, only protective force can defeat aggressive force. This is shown to be Njegos contribution to the Orthodox Christian discourse on violence. If a force can be counter-violent, the next step in our argument would be to search for a protocol that should have universal validity, that is, it has to be valid for all conflicting sides, The protocol of counter-violence requires that, firstly, it is a response to violence; secondly, it interrupts violence and forestalls any possible future violence ; thirdly, it is subject to verification, it addresses those who are a priori against any response to violence. Finally, it is shown that state power does not create law, but it is being right that makes law or gives life to social order, and thereby can authorize the use of force. This is the innovation in the histories of justification of force, absent in the West. Aggressive violence can necessarily be opposed only in the way that implies the possibility of constituting law and order. (shrink)

From 1940 to 1945, Kruno Krstić published a series of articles on language in various newspapers and magazines. He approaches the language phenomenonfrom different points of view. In some of the articles he discusses the Croatian literary language and its relation to the Croatian dialects, while in others he considers the relation between the Croatian and Serbian language. At certain times he presents his views on the development of language, whereas at other he explores the relation between language and thought. (...) Krstiæ, regardless of the topic he deals with, is considered to be a predecessor in this field in Croatia: from sociolinguistics and theory of standard to philosophy of language in its narrower sense. On the other hand, Krstić also pays special attention to language and the analysis of meaning when he considers other philosophical problems. Thus he becomes closely associated with a particular approach to philosophy, sometimes also called linguistic philosophy. (shrink)

The aim of this paper is to explore the relation between democratic values and emotions. The author argues that democratic values and emotional judgments are inter-reducible: political agents use emotional judgments to reflexively evaluate normative paradigms of political life. In the first part of the paper, the author describes the state of emotions in contemporary political philosophy and identifies Charles Stevenson?s ethical conception of emotivism as the first comprehensive attempt to neutrally conceptualize emotions in moral and political thinking. The second (...) part of the paper explores the shortcomings of emotivism and finds an adequate alternative in Martha Nussbaum?s concept of emotional judgment as the one that contains beliefs and values about social objects. In the final part of the paper, the author identifies that moral and political disagreements emerge in democracies from ranking of the importance of political objects. The evaluation criteria for this type of ranking is derived from democratic values which are reducible to agents? emotional judgments. (shrink)

There is a growing pro-emotional consensus in contemporary literature on the relationship between emotions and practical rationality. Its proponents argue that emotions exhibit the properties of strategically rational states, i.e. that they can positively influence the cognitive mechanism of rational deliberation and lead an individual to choose an action based on its practical utility. In this paper, we will analyse the main claims of this consensus and examine their plausibility in light of three critical objections to the strategic rationality thesis. (...) We will demonstrate that emotions, despite their tendency to trigger episodes of impulsivity and selfdeception, can rightly be described as strategically rational, with the caveat that proponents of the pro-emotional consensus must exercise caution when attempting to support their beliefs with the thesis of the modularity of emotions and the evolutionary explanations for their practical utility. (shrink)

My intention in this text is to present the most significant contribution of some French philosophers and anthropologists to the notion of reconstruction and advancement of institutions. The paradox of change, reform or transformation of the institution – is an entirely new institution possible? How do institutions die? – lies in the difficulty or even impossibility to change something that manifests what we are as a group. If institutions really present or represent the relations among all of us, how can (...) they be changed in the first place? Whence the capacity for change? What allows for the idea of the “new”? (shrink)

This paper addresses the nature of the Charter as the basic document of the Institution, that is, the most important document that lends the institution its force. The “and” between Charter and Institution or the conjoining of Charter with Institution has two tasks to perform. Firstly, the Institution needs to be structured and incorporated as a Charter (and conversely, the Charter is the Institution embodied). In this sense, my question is: can the institute of the Charter be the starting point (...) of a potential theory of the institution? Secondly, it is the Charter – and not law, contract, norm, not Searle’s declaration, not Husserl’s Ausweiss – that could improve the theory of documentality and its connection with institutionalism. (shrink)

Znano je, da so negativne velikosti svojo legitimnost od svojega nastanka dalje dobile skozi to, da so bile interpretirane kot dolg. S pretvorbo matematike v prirodoslovje pa je ta interpretacija postala nezadostna. Kantov spis iz leta 1763 o negativnih velikosti predstavlja poskus, da se po vzoru na Eulerjev argument o neizogibnosti iz dela Réflexions sur l'espace et le temps pokaže realnost negativnih velikosti izhajajoč iz tretjega Newtonovega zakona akcije in reakcije. Kantov pojem realne zoperstavljenosti skuša dotedanjo interpretacijo – dolg, spraviti (...) z novo – silo. V tekstu nas zanima težava, ki pri tem nastopi: potlačitev paradoksa negativnih velikosti, ki ga je lahko interpretativno zadovoljil le dolg. Drugače rečeno, paradoksna lastnost negativnih velikosti, ki jo je lahko za realno naredil dolg kot družbeni objekt, postane glavna prepreka za njihovo fizikalno intepretacijo. (shrink)

The article focuses on a passage from Carl Schmitt?s Ex Captivitate Salus - a book famously written in a Nurnberg prison in 1946 - in which he draws, from memory, on a story derived from Serbian epic poetry, to justify his understanding of historiography, victory, and the figure of the hero. Analyzing the entire Serbian epic poem from which Schmitt extracts the vignette in question, we show how the text of the poem presents a significantly more complicated and messy picture (...) of the figures of victor, victory, and hero, heroism. The anonymous Serbian poet, addressing himself to his contemporary audience, with which he is intimately familiar, really subverts simplistic expectations regarding the heroism and victory of the Serbian hero, Marko Kraljevic. Finally, the article contrasts these complex and at times paradoxical figures of victory and the hero in the poem with their presentation in Carl Schmitt?s writing. (shrink)

What interest me are the reasons why?human? or?human rights? could be important or possibly most important in constituting a group? in the subtitle). If I had to justify the existence of the latest debates on nature, justification and universality of human rights, on their distinction from other normative standards, on the philosophy and foundation of human rights, on?Human Rights without Foundations?, then I would immediately conclude that this?process of grandiose concretization? of a complete fabrication is far from over. Despite the (...) innumerable pacts and international conventions established after World War II, the slew of obligations to which states have agreed in the last few decades, the establishment of rights to secession or humanitarian intervention it is as if the constitution of classification of basic human rights and their universality is far from over. (shrink)

The text reconstructs the protocol of 'victory' as part of the interruption of enmity and establishment of temporary peace. Different understandings of the enemy and enmity imply that victory in war and cessation of conflict can essentially determine the way war is conducted, and that they follow rules of war. Victory is supposed to be a crucial moment that characterizes the ethics of war. Particular testimonies and thematizations of victory in the Orthodox Christian tradition can provide an intro-duction into a (...) potential ethics of war that could ensure a new relationship towards the enemy and killing the enemy. (shrink)

The paper gives an overview of recent doctrines of legal interpretation that can be subsumed under the common name “institutional turn” in theories of legal interpretation. Among the reviewed theoretical positions are the ones from Jeremy Wаldron, Victoria Nourse, Cass Sunstein, Adrian Vermeule, Scott Shapiro. It is concluded that the institutional turn in legal interpretation offers some significant insights into legal interpretation and interesting perspectives on the appropriate interpretative methodologies. The turn, however, does this by eschewing parts of traditional accounts (...) of legal interpretation that are arguably worth preserving in any theory of legal interpretation. (shrink)

Na početku članka autor se bavi najnovijim radovima Petera Sloterdijka i Ulricha Becka, koji pokušavaju ocrtati kozmopolitsku kulturu i civilizaciju mira i tolerancije, pa i sudjelovanja, koja bi bila primjerena sadašnjoj situaciji. Autor upozorava na određene poteškoće, ograničenja ili manjkavosti njihovih pogleda i prijedloga i okreće se, u traženju odgovora o značaju i vrijednosti vjere za moderan svijet, radu Renéa Girarda. Njegov značaj ilustrira na primjeru problema faktičkog ostvarivanja ljudskih prava. Članak završava zagovorom solidarnog personalizma i obradom značaja vjere i (...) religije u njegovom ostvarivanju s jedne strane, ali i, u njegovom svjetlu, doprinosom odgovoru na pitanje o pravoj vjeri i religiji .At the beginning of the article the author considers recent works of Peter Sloterdijk and Ulrich Beck who want to outline the cosmopolitan culture and civilization of peace and tolerance, and also of cooperation which would be suitable for the present situation. The author points to certain problems, limitations and deficiency of their views and suggestions. He turns, in his searching for the answer about the meaning and value of faith for the modern world, to the work of René Girard, and illustrates his importance through the consideration of the problem of the factual implementation of human rights. The article ends with the defense of solidary personalism and with the consideration of the meaning of faith and religion for its realization on the one hand, and with a contribution to the answer about the proper faith and religion at present times on the other. (shrink)

This article considers the functionality, method and import of the critical theorist Slavoj Žižek’s engagement with theology against the wider intellectual backdrop of the relationship between an idea and its cultural context. I propose that his engagement can be better understood and interpreted with reference to how Christian theology has historically come to understand its own cultural context. When Žižek’s appropriation of theology is read alongside theology’s appropriation of classical philosophy in the patristic period, a distinctly speculative understanding of theology (...) as an idea developing through a dialectical process of determinate negation in its various contexts. (shrink)

The main idea behind this article is that in order to understand themeaning that Kant’s political philosophy is rendered to by the givensocio-historical context of a community we need to turn for help toartistic genius whose subjective “I” holds a general feeling of the worldand life. It is in this sense that authors of great novels can help us in twoways. First, their works summarise for our imagination artistic truth aboutman’s capacity for humanity, the very thing that Kant considers to (...) bethe scientifically improvable “fact of reason”. Second, works of greatwriters offer for our insight destinies of individuals who decide to pursuemoral dictate in a society, thus actualising the potential that lies hiddenin all of us, making us worthy of respect. As we lack objective scientificstandard of measurement, artist’s universal feeling of the world is impressedupon us through a narrative about a man who, in a given society and ina given moment, decides to exercise his autonomy and seek the divinein himself. Contemporary social scientists’ attempts to prove historicalprogress is characterised by the very lack of humbleness. Referring tothe great novelists’ works in this article is aimed to remind scientists ofrestraint and self-control demanded from them by the citizen of Konigsberg. (shrink)

The place of evidence regarding joint commitment and plural action is mostly reserved for documents and explicit linguistic expressions. This paper considers the problem of evidence in cases of engaged (jointly committed) social acts where there is no explicit expression or binding document, yet can still be ascribed to a plural subject. The argument rests on the double meaning of the term factum as fact (factum brutum) and deed (factum practica), as well as contemporary debates about the topic of fact (...) of reason in Kant. The text seeks to show that in certain cases, the execution of an act or the obligation produced by it can be considered evidence of a plural subject. Thus, these facts deserve a special position in relation to scientific evidence. (shrink)

I am interested in the epistemological status of «project(ion)», that is, the «act» or «strategy» of project(ion) in relation to various didactic protocols usually associated with an «author» and her intention or production. What is a plan, program, plot, platform, concept, conception, or even «meta-project»? Is a project or projection necessarily an «architectural matter»? Is it a prototypically Western or European procedure of specific use of time and space (literally, throwing forth into space/time)? I will attempt to explain some passages (...) from Eisenman, Cacciari, as well as a theory recently put forth by Armando and Durbiano (Teoria del progetto architettonico). (shrink)

In this article, we consider Derrida’s grasp on counter-institution and outline a peculiar modality of ethics that it engenders. After evoking his counter-institutional public engagements in the introduction, we begin an analysis of the word counter-institution. In the first place, the polysemy of its prefix “counter” is exposed, followed by the claim that in Derrida’s philosophy this term denotes proximity and contact, rather than opposition – thus determining the architecture of the counter-institution. Furthermore, we discuss Derrida’s critique of traditional, sovereign (...) institutions that he saw as unjust and violent, relating it to his theory of decision, and making the claim that counter-institutions are inseparable from justice. In the second part, we conceptualize what is named the counter-ethics of promise and responsibility. By juxtaposing Derrida’s unorthodox views on the notions of promise and responsibility, we seek to formulate a counter-ethical thought that animates the relations in and of the counter-institution and challenges the limits of ethics. Finally, we propose that Derrida’s idea of unfaithful fidelity could be understood as the very condition counter-ethics, and by consequence, of deconstruction. (shrink)

The article is dealing with the ethical importance of the acceptance of the transcendence of every person. The author argues in favor of the following thesis: Transcendent anthropology is a positive factor of personalism; Violation of solidarity is fundamental evil; Apophatic anthropology is a realistic view; We should avoid the extreme positions regarding identities: nihilist or neutralist at one hand and non-critical acceptance and their ossification at the other. The proper approach to identities is critical realism and dialogic universalism; The (...) principle of deeper identity is spirit; Transcendent anthropology is a positive factor of a solidary attitude. The author concludes that the attitude of transcendent anthropology provides a good background for the openness toward the other, for relational and solidary attitude and for the living traditions. Further, it provides a good ground for cultural and intellectual exchange, for responsible tolerance of the radically other and for the feeling of the need for being exposed to the influence of the other. (shrink)

The article deals with the development of the philosophy of France Veber, the pupil of Meinong and a main Slovene philosopher. One of the most important threads of Veber’s philosophy is the consideration of knowledge and factuality, which may be seen as a driving force of its development. Veber’s philosophical development is usually divided into three phases: the object theory phase, the phase when he created his philosophy of a person as a creature at the crossing of the natural and (...) the spiritual world, who as an active, not merely passive subject possesses her own causal powers, and the third phase, when he supplemented his earlier philosophy with the theory of a special side of our experience which he called hitting-upon-reality. It is a direct experience of reality, a special kind of intentionality, which is however fundamentally different from presentational intentionality, which alone is taken into account by object theory or phenomenology. The questions of knowledge and factuality are closely connected in Veber’s philosophy since, pace Veber, knowledge is a kind of, we may say, justified experience the object of which is a factual entity. Hence, if we want to understand what knowledge is, we must face the challenge of comprehending factuality. There are five stages to be noted in the development of his epistemology. The first two belong to his object theory phase, the third to his person phase, the fourth is characterised by his distinguishing and exploring truth and validity with regard to the thought about God, and the basis of the fifth phase lies in his theory of hitting-upon-reality. In Introduction to Philosophy and The System of Philosophy, that is in the year 1921, Veber believed that factuality was a property of the object, which we do present, but we do not present the factuality of this factuality. In 1923, in The Problems of Contemporary Philosophy and in the work Science and Religion, he already rejected such a view. There is something that makes things factual, but that is a complete unknown X. Therefore we cannot even say what kind of an entity this factuality is. Some people would probably demand the following formulation: if X is an ultimate mystery, we should not claim even that it is an entity. In The Problems of Presentation Production Veber claimed that factuality is not a property since this would lead to a regressum ad infinitum. Philosophy related internally correct experience to personal will. In T he Book about God he developed the thesis that factuality depends on the act of God. In The Question of Reality he importantly modified, developed and enriched the thesis that we do not present reality with his theory of immediate experience of factuality. (shrink)

This paper is a reconstruction of Levinas’ reading of Hegel and his understanding of violence. Combining Franz Rosenzweig’s reflections which concem the sick philosopher and Hegel’s State, as well as Derrida’s interpretation of the different attributes of violence, our aim is also to give full evidence of Derrida’s critical reading of Levinas. The first part illustrates the various classifications of the figures of violence from the different periods of Hegel’s life and the traces that these figures have left in Levinas’ (...) texts beginning with „Liberté et commandement” in 1953. In the second part we discuss Hegel’s well-known analogy from his Rechtsphilosophie on sovereignty and the organism - that is to say the parallel reading of some paragraphs of Naturphilosophie too - and the relation between totality and violence, in Levinas’ “ontology as allergy” and in Derrida’s autoimmunology. (shrink)