There is an ongoing debate regarding the content of psychopathy, especially about the status of antisocial behavior and disinhibition characteristics as core psychopathy features. Psychopathic Personality Traits Scale (PPTS) represents a novel model of psychopathy based on core psychopathy markers such as Interpersonal manipulation, Egocentricity and Affective responsiveness. However, this model presupposes another narrow trait of psychopathy: cognitive responsiveness, which represents a lack of cognitive empathy. Since previous models of psychopathy do not depict this feature as a core psychopathy trait, (...) the goal of this study was to empirically evaluate if the lack of cognitive empathy is a narrow psychopathy trait or its correlate. The research was conducted on a community sample via online study (N=342; Mage=23.7 years; 31% males). Results showed that the correlations between Cognitive responsiveness and other psychopathy features were significantly lower than intercorrelations of other three traits. Factor analysis, conducted on PPTS items, provided a two-factor solution, where Cognitive responsiveness was yielded as a factor separate from other psychopathy indicators. Finally, the exploration of the shared latent space of psychopathy and cognitive empathy resulted in the two-factor solution where psychopathy and the lack of cognitive empathy were extracted as correlated but separate latent variables. The data clearly supported the former model. Research results showed that the lack of cognitive empathy should not be considered an indicator of psychopathy but its correlate. The findings emphasize the need to be cautious in conceptualization of the psychopathy construct. (shrink)

Father André Scrima emphasised in his works the importance of monasticism as an inward phenomenon of the church, and he even believed that the Orthodox Church can be considered a 'monastic' church, given that monasticism is itself ecclesial. Trying to explain this ecclesial function, Father Scrima developed a unique, fresh vision regarding the role that the monk had throughout history, and this article sought to summarise some of these observations as they emerged from the writings of Father Scrima. CONTRIBUTION: The (...) article focuses on Father Scrima and argues that this remarkable Romanian theologian is often overlooked. He was gifted with an incredible memory and an outstanding capacity to bring together information from different fields of knowledge - the so-called classical culture - with universal cultural elements, patterns, traits or institutions that are common to all human cultures worldwide, presenting them in a theological interpretation. (shrink)

The paper examines the meaning of a Hegelian expression: “the ascension of the human spirit to God”, which was formulated in the philosopher’s 1829 summer course dedicated to the proofs of God’s existence. We argue that the Hegelian formula describes a double movement: the first one refers to the departure of thinking from the Phenomenon and its arrival to the Ideal, and the second one describes the opposite movement, in which thinking crosses the barrier between the Ideal and the Phenomenon.

The contribution by De Dreu and Gross oversimplifies the complexity of the topic. I provide counterarguments that undermine the two sweeping contentions on which the article's argument depends, and I argue that asymmetric conflict is best understood at the finer-grained level of studying the sequences of strikes and counterstrikes that the rival actors have in store for one another.

The advocates of Integrative Bioethics have insisted that this recently emerging project aspires to become a new stage of bioethical development, surpassing both biomedically oriented bioethics and global bioethics. We claim in this paper that if the project wants to successfully replace the two existing paradigms, it at least needs to properly address and surmount the lack of common moral vocabulary problem. This problem points to a semantic incommensurability due to cross-language communication in moral terms. This paper proceeds as follows. (...) In the first part, we provide an overview of Integrative Bioethics and its conceptual building blocks: mutlidisciplinarity, interdisciplinarity, and transdisciplinarity. In the second part, we disclose the problem of semantic incommensurability. The third part gives an overview of various positions on the understanding of interdisciplinarity and integration in interdisciplinary communication, and corresponding attempts at solving the lack of common moral vocabulary problem. Here we lean mostly on Holbrook’s three theses regarding the character of interdisciplinary communication. Finally, in the fourth part, we discuss a particular bioethical case—that of euthanasia—to demonstrate the challenge semantic incommensurability poses to dialogues in Integrative Bioethics. We conclude that Integrative Bioethics does not offer a methodological toolset that would warrant optimism in its advocates’ predictions of surpassing current modes of doing bioethics. Since Integrative Bioethics leaves controversial methodological questions unresolved on almost all counts and shows no attempts at overcoming the critical stumbling points, we argue for its rejection. (shrink)

Autor u ovom clanku zastupa tezu da se Niceova kritika morala zasniva na njegovoj metafizici, u kojoj pojam volje za moc, shvacen u duhu grckog pojma physisa, igra kljucnu ulogu. On pokazuje da je prevrednovanje svih vrednosti kao prevladavanje platonisticko-hriscanskog nihilizma usmereno na afirmaciju?zivota u skladu s prirodom?, pri cemu je priroda shvacena upravo kao physis. On takodje pokazuje zasto je za Nicea neosnovana pretenzija na univerzalnost i objektivnost vladajuceg sistema vrednosti. Na kraju, autor ukazuje na teskoce Niceovog platonizma i (...) zakljucuje da neuspeh modernosti da opravda moral namece zadatak ispitivanja mogucnosti rehabilitacije Aristotelove prakticne filozofije. (shrink)

Die Präsentation versucht, die Frage nach dem Verhältnis von Denken und Realität im gegenwärtigen technisch-technologischen entstehenden Vergehen. Verborgen damit sind alle grundlegenden philosophischen Fragen verbunden, und vor allem die Frage nach der Möglichkeit, „von“ oder „jenseits“ der entstehenden-vergehenden Realität zu denken. Die zeitgenössische Debatte kehrt damit zum transzendental-immanenten Charakter der Meinung zurück, die trotz der neu entstandenen/vergangenen Situation, als Frage möglicher Begründung des philosophischen Wissens man mit seinen traditionellen Formen und Leistungsweisen vergleichen kann. Das Feld dieses Tanzes ist eine neue (...) „Höhlenwand“, die in ihrer kraftvollen Darbietung die Technik und die Technologie inszenieren. (shrink)

U ovom clanku autor razmatra prakticne implikacije diskursa o postmoderni. On analizira postmodernu kao slozenu diskurzivnu figuru. U okviru diskursa o postmodern on razlikuje postmoderno stanje, postmodernizam i refleksiju postmodernog stanja. Poseban predmet o tome se raspravlja u ovom clanku jeste globalizacija i problem primene modernih projekta u istocnoevropskim drustvima, posebno u Srbiji. Ova drustva autor naziva objekt-drustvima, a njihovu varijantu moderne - istmoderna. Autorov odgovor na slozenost postmodernog stanja predstavlja koncept politike opstanka.

The subject of this paper are the implications of Lyotard's critique of the intellectual as a public actor. It is shown that Lyotard's critique of politics results in a rejection of political theory, real politics and political involvement of the intellectual. In place of that, Lyotard develops his concept of "philosophical politics", i.e. "reflexive writing" as a specific form of political disengagement. The author argues that Lyotard's critique of the political involvement of the intellectual is acceptable, but that Lyotard's concept (...) of "philosophical politics" cannot compensate for the lack of an acceptable real politics and an appropriate political theory. It can be viewed only as an individual-existential posture of resistance to the dominant political patterns which, as preconditions of its own possibility, must presuppose the existence of an acceptable real politics and appropriate political doctrine. Osnovni predmet ovog rada predstavljaju implikacije Liotarove kritike intelektualca kao politickog delatnika. Autor najpre pokazuje da Liotarova kritika politike rezultira odbacivanjem politicke teorije, realne politike i politickog angazmana intelektualca. Umesto toga, Liotar razvija koncept "filozofske politike", tj. "refleksivnog pisanja", kao specifican oblik politickog dezangazmana. Za autora je Liotarova kritika politickog angazmana intelektualca prihvatljiva, ali naglasava da Liotarov koncept "filozofske politike "ne moze nadoknaditi nedostatak prihvatljive realne politike i odgovarajuce politicke teorije. Naime, ona moze da se shvati samo kao jedan individualno-egzistencijalni stav otpora prema vladajucim politickim obrascima, koji mora da pretpostavi postojanje prihvatljive realne politike i odgovarajuce politicke doktrine kao uslov sopstvene mogucnosti. (shrink)

Even though Pietraszewski acknowledges the tentative nature of the theory and the multiple lines of adjacent research needed to flesh it out, he insists that the finite set of primitives he identified is necessary and sufficient for defining social groups in the context of conflict. In this commentary I expose three interrelated conundrums that cast doubt on this simplistic presumption.

Quel est le rôle de Galilée dans la naissance séculaire de la science moderne? Je réponds à la question ci-dessus à la lumière de deux nouveaux éléments. Dès le xvie siècle, Nicolas de Cues, quoiqu’il ne pratiquât pas la science expérimentale, a anticipé une partie substantielle de la révolution copernicienne et de la naissance de la méthodologie galiléenne. Le deuxième élément est l’introduction d’une nouvelle conception des fondements de la science ; ils sont définis comme constitués de trois dialectiques. Après (...) cette définition, la naissance de la science moderne correspond à un très long processus historique qui se conclut à notre époque. Sur cette longue période, Galilée ne fut pas seulement le premier à recourir à une méthodologie scientifique, mais aussi presque le seul à jamais avoir été conscient de l’ampleur des enjeux intellectuels de l’entreprise scientifique. (shrink)

In this paper I argue that the values supported by scientists can have a role in episodes of theory choice. In the first part, I characterize the value- and the rulebased accounts of theory choice. In the second part, I analyze how the thesis of underdetermination of theory by empirical data can be used to argue for a value-based account. I discuss two versions of the underdetermination thesis, arguing that the weaker version, underdetermination by the evidence available at a particular (...) time, is sufficient for establishing the role of values in theory selection. Many authors distinguish between cognitive and non-cognitive values, considering that only the former ones have a legitimate role in theory choice. I defend this distinction, showing that it has both a normative and a descriptive dimension. I argue that cognitive values must not be seen as indicators of truth, but they can be characterized by their relation to the goal of science. In the end, I argue that, in spite of being justified and useful, the distinction between cognitive and non-cognitive values is not clear-cut. (shrink)

This article proposes a first systematic approach to the manuscript tradition of the Liber de causis. It studies both the manuscript variants and the doctrinal difficulties raised by the transliteration of the Arabic al-ʿaql preserved in the Latin translation. Some authors interpreted this transliteration as a concept forged by Arab philosophers without an equivalent in Latin. Other authors do not mention it because they probably knew a different branch of the manuscript tradition. By examining one hundred and ten Latin manuscripts (...) of the Liber de causis, the article establishes a list of the numerous variations regarding the presence of this transliteration in the text and its forms or spellings. This analysis enables a better understanding of both Albert's position and the hitherto unsuspected diversity of the transmission of the Liber de causis in the Latin West. (shrink)

Reading Proclus and the Book of Causes, published in three volumes, is a fresh, comprehensive understanding of Proclus' legacy in the Hellenic, Byzantine, Islamic, Latin and Hebrew traditions. The history of the Book of Causes, an Islamic adaptation of mainly Proclus' Elements of Theology and Plotinus' Enneads, is reconsidered on the basis of newly discovered manuscripts. This first volume enriches our understanding of the diverse reception of Proclus' Elements of Theology and of the Book of Causes in the Western tradition (...) where universities and religious schools offered unparalleled conditions of diffusion. The volume sheds light on overlooked authors, texts, literary genres and libraries from all major European universities from the 12th to the 16th centuries. (shrink)

New perspectives on the various aspects of the theme of tradition in the Middle Ages.00The volume studies how philosophical traditions were understood and discussed in the middle ages and how they were used in formulating new ones. In addition, it analyzes the extent to which historians have reconstructed the subject. Bringing together seventeen case studies ranging from Hugues de Saint-Victor to Pietro Pomponazzi, the volume presents an all-encompassing perspective on the theme of "tradition".0.

The volume is dedicated to Berthold of Moosburg’s commentary on Proclus’ _Elements of Theology_. This overlooked work from the 14th century proposed, as an alternative to the prevailing Aristotelian metaphysics, a superior wisdom of the Good articulated within the Platonic tradition, both pagan and Christian.

Recent years have witnessed a search for new sources for archaeological inspiration within areas which until recently have not been imagined as a source for science. Archaeology has become more â oeanthropologizedâ, and, as such, is becoming increasingly influenced by the Zeitgeist, although some European schools are yet to recognize this. The process of scientific research that archaeologists have always considered to be an objective approach has been revealed to be the result of different subjective cognitive processes, forming part of (...) the contemporary humanistic paradigm, a fact confirmed by new tendencies in contemporary archaeology. Consequently, this book considers the question: how does the archaeologist think today? Beginning with simple analogies issued from archaeological experiments or from ethnography, the structure of the contemporary archaeological thought is increasingly complex, working today with concepts that only yesterday were a subject of study. This book considers these new types of approaches, through a series of personal narratives provided by archaeologists, describing their working methods in the process of imagining the past. (shrink)

In this paper the author reconstructs the meaning of Derrida's concept of "declarative engagement". He shows that Derrida revives the modern idea of the "engaged intellectual" and even develops it in a radical, prophetic/messianic form. The final consequence of such a position, in the opinion of the author, is a paradoxical coupling of political decisionism with social escapism, which renews in a specific way the nostalgia for the "heroic role" of the Marxist intellectual vanguard. This is a major reason for (...) Derrida's popularity in Serbia, it is argued, but can also be taken as the starting point for an analysis of the problem of responsibility of engaged intellectuals. U ovom radu autor rekonstruise znacenje Deridinog koncepta "deklarativni angazman". On pokazuje kako Derida ozivljava modernu ideju 'angazovanog intelektualca' i cak je razvija u radikalnoj, profetskoj/mesijanskoj formi. Prema autoru, krajnja posledica takvog stanovista jeste paradoksalan spoj politickog decizionizma i socijalnog eskapizma, sto na specifican nacin obnavlja nostalgiju za 'herojskom ulogom' marksisticke intelektualne avangarde. Autor smatra daje to jedan od najvaznijih razloga Deridine popularnosti u Srbiji, ali i polaziste za analizu problema odgovornosti angazovanih intelektualaca. (shrink)

U ovom clanku bice izlozena polemika o kalam kosmoloskom argumentu, koja je razvijena u srednjovekovnoj islamskoj teologiji i filozofiji. Glavni momenti ove polemike bili su izlozeni stolecima pre u Filoponovoj kritici Aristotelove teze da je svet vecan i da nije moguca aktuelna beskonacnost. Filopon prihvata tezu da je aktuelna beskonacnost nemoguca, ali on misli da, upravo zbog toga, svet ne moze biti vecan. Naime, prema Filoponu, nesto ne moze da nastane ako njegovo po?stojanje zahteva prethodno postojanje beskonacnog broja drugih stvari, (...) od kojih jedna dolazi posle druge. Filopon i njegovi sledbenici u srednjevekovnoj islamskoj teologiji, zvani kalam teolozi, ponudili su argumente protiv koncepcije temporalno beskonacnog univerzuma, koji bi bio shvacen kao sukcesivni kauzalni lanac. S druge strane, srednjovekovni islamski mislioci, zvani falasifah /filozofi/ ili aristotelijanci ponudili su argumente u prilog Aristotelove koncepcije vecnosti univerzuma. Odlucujuci problem u raspravi izmedju kalam i falsafa srednjovekovnih muslimanskih mislilaca bio je problem beskonacnosti. U ovom clanku bice prikazani neki od krucijalnih momenata tih argumenata. (shrink)

U ovom radu pokusacemo da ponudimo opstiji nacrt za razmatranje odnosa izmedju toga kako se na pitanje religijske tolerancije gleda u dva dokumenta koja hriscanska i islamska religijska tradicija priznaju i slave. Rec je o Milanskom ediktu i o Ustavu Medine. Ovi dokumenti su za svoje vreme bili revolucionarni. Medjutim, sami ovi dokumenti, kao i religijska ucenja, na kojima su oni zasnovani, ne mogu biti merilo za uredjivanje odnosa u nase vreme. Oni su izlozeni u pojmovnom okviru i u vrednosnom (...) sistemu koji je vladao u doba kada su ta ucenja i ti dokumenti nastali. Mnogi odnosi koji su tada postojali, danas ne postoje. Na primer, u Milanskom ediktu afirmise se opste pravo na religiju, a u Ustavu Medine uzajamna tolerancija avramovskih monoteistickih religija, dok se osobe koje danas nazivamo ateistima ili agnosticima uopste pominju. (shrink)