Traditionally, philosophers of mind have been guided by a brainbound approach: the mind, whatever it turns out to be, will be related to or identical with the brain. The body, under this approach, plays a merely instrumental role — it is what keeps the brain alive and healthy. Over the past few decades there has been increasing resistance to the brainbound approach, and a strongly supported push for taking a non-brainbound approach: the body is not merely instrumental, but in many (...) ways constitutive of the mind — the mind, whatever it turns out to be, is bodily in many fundamental respects. Thus, in explaining the mind, we must consider not only brain states, but also wider bodily processes. What those wider bodily processes are, and how they constitute certain mental states, are the key questions that we now face as non-brainbound philosophers of mind. -/- One avenue of investigation that many have taken in view to answering these two questions has been to look at bodily awareness and its relation to our sense of self. How does our body, and our awareness of our body more specifically, constitute our sense of self and our subjective experience of the world. A clear way of investigating this last question is to turn to pathological cases of body awareness, e.g. body dysmorphic disorder and anorexia nervosa. Anorexia nervosa is an interesting case. The DSM-5 distinguishes anorexia nervosa from body dysmorphic disorder — the former is classified as an eating disorder, while the latter is classified as a mental disorder. As I will explore in this chapter, this very manner of distinguishing among such pathologies admits of a traditional brainbound approach to separating the mind/brain from the body. Here I shall consider how a non-brainbound approach might give us different, and perhaps even better insight into cases such as anorexia nervosa, and I shall, conversely, consider how such body awareness disorders might serve to further strengthen the view that the right approach to understanding the mind is the non-brainbound approach. (shrink)

Molly Farneth, Hegel’s Social Ethics: Religion, Conflict, and Rituals of Reconciliation, New Jersey, Princeton University Press, 2017 Slobodan Golubović.

The hard problem of consciousness lies in explaining what constitutes the subjectivity of consciousness. I argue that significant headway can be made on the problem from an embodied mind view, and particularly if we turn to William James’ theory of emotions. The challenge is one of explaining how bodily subjectivity arises from biological processes. I argue that the solution to this problem lies in our sense of interoception, and James’ theory which suggests emotional feelings are the cascade of changing bodily (...) states. Through James’ account, I show how the biological body can give rise to a bodily subjectivity in experiential consciousness, and thus move towards a solution of the hard problem. (shrink)

Education has a responsibility to respond to the threat of deteriorating democracies. The post-truth era is marked by an erosion of trust in public institutions and extreme polarisation. This paper begins with an examination of the ways by which current literacy and media literacy education is not simply outmoded, but also limited by a grounding in neoliberal conceptions of rationality and individualism. Offering a counterpoint to the status quo, and foregrounding the significance of affect, I work with Levinas’s conception of (...) ethics to illustrate the tensions between affective reactionism and non-intentional affectivity, enjoyment and its disruption as a premise for intersubjectivity, and contrasting manifestations of anger. I conclude the paper with a proposal for literacy education that comprises intentional focus on relationality, responsibility, and affect. (shrink)

In 2005 The Institute for Philosophy and Social Theory has undertaken a reputed interview, based on identical methodology but on a reduced sample in six towns in Serbia. The objective was to examine how citizens see the circumstances in society today, five years after the October turn, and what conditions their attitudes towards: the policy of new democratic powers, of democratic parties and those of the ex-regime, as well as towards the problems they are confronted with, and whether the initial (...) optimism has gone and why. The results obtained by this interview show that after five years of experience with democratic transition the interviewees are more critical regarding the actual democratic policy, and more likely to forget the reasons created by the former regime as obstacles to a successful democratic transition. For this reason, disappointment has grown, and an initial optimism gives its place to pessimism, with vanishing of the hope in the possibility of radical democratic change. This makes it possible to give a chance to the Radical Party in a future election. But, in spite of current confusion among citizens produced by the examined state of affairs, as well as the ambiguities in certain attitudes, this inquiry suggests that the interviewees have provided a quite realistic evaluation of the actual conditions in Serbian society today, and that their criticism, which arises from disappointment, does not completely cancel a positive attitude towards democratic transition, since their criticism results from dissatisfaction with the unrealized democratic principles and values after October 5th. Institut za filozofiju i drustvenu teoriju je obavio 2005. ponovljeni intervju, radjen istom metodologijom, ali na skracenom, desetoprocentnom uzorku i u sest gradova Srbije, sa ciljem da se proveri sta se promenilo u vidjenju gradjana o politici u drustvu posle pet godina od oktobarskog prevrata i sta uslovljava njihove stavove prema: politici demokratskih vlasti, prema strankama bivseg rezima i problemima sa kojima se suocavaju, kao i da li je nestao pocetni optimizam i zasto. Rezultati pokazuju da su posle petogodisnjeg iskustva ispitanici kriticniji prema politici demokratskih vlasti, skloniji da zaborave razloge koje je proizveo bivsi rezim kao prepreke za demokratski preobrazaj drustva, te da je poraslo razocaranje i nezadovoljstvo postignutim, a pocetni optimizam sve vise ustupa mesto pesimizmu i gubljenju nade u mogucnost radikalnijih demokratskih promena, sto uslovljava i stav o mogucem davanju sanse radikalima na sledecim izborima. Ali i pored zbunjenosti gradjana zbog nastale nepovoljne situacije i ambivalentnosti izvesnih stavova, istrazivanje sugerise da su ispitanici realnije procenili aktualno stanje drustva i da kriticnost, koja proizlazi iz nezadovoljstva zbog neostvarenih obecanja, ali i zbog neartikulisanih ciljeva razvoja, ne potire u potpunosti pozitivni stav prema demokratskoj transformaciji, buduci da se kritika uglavnom pokazuje kao rezultat razocaranja sto se ne ostvaruju demokratski principi posle 5. oktobra. (shrink)

El artículo analiza críticamente la premisa del desinterés mutuo de las partes, una de las condiciones de la posición original que Rawls expone en su Teoría de la Justicia. Para ello, debido a su similitud con las condiciones de la posición original, se utiliza el delito de omisión pura. En línea con la crítica comunitarista a la concepción del yo rawlsiana, se argumenta que la premisa del desinterés mutuo no es la concepción de persona más apropiada para alcanzar la imparcialidad (...) de los principios de justicia elegidos por las partes. (shrink)

This study explores the possibilities of identification and belonging in a socio-religious space that contains multiple communal boundaries. It is based on narrated accounts of White Christian German women living in Berlin, Germany, who have converted to Islam. Their shared cultural background with other White German women, their new Islamic religion, and, for some, their intermarriage affiliation with Muslims, position these women in a complex relation to the multiple communities within this space. This intersectional positioning opens up possibilities for constructing, (...) negotiating and articulating religious, cultural, and gender identification and belonging. This study aims to investigate how these women construct notions of gender, Islam and Muslimness, and how they position themselves in relation to communal boundaries of identification and belonging. It also explores the sense they make of their positionings, and how these are expressed in their daily lives. To this end, the research describes their encounters in the spheres of the community and the family. The research aims to contribute to an enhanced understanding of gutes Leben, the human flourishing, of White German women who have converted to Islam. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:666 Feminist Studies 44, no. 3. © 2018 by Feminist Studies, Inc. Lana Dee Povitz To See and Be Seen: In Conversation with JEB August 12, 2017; a hot, bright morning. Ariel and I disembark at the train station in Takoma, DC, and head toward the waiting car. In the driver’s seat is one of the most important photographers of lesbian lives in the United States, Joan E. (...) Biren, popularly known as JEB. Decades before social media made images of nearly anything accessible to nearly anyone with a web connection, JEB published Eye to Eye: Portraits of Lesbians in 1979—in her words, “The first lesbian [photography] book that was going to say LESBIAN on the cover and have real people with real faces and first names on the inside.”1 A videographer later in her career, JEB made her mark traveling around the country in the late 1970s and early 1980s with her Dyke Show.2 Formally titled Lesbian Images in Photograph : 1850–the present, this constantly evolving visual and audio performance featured between three hundred and four hundred slides of lesbians or lesbian-like women from 1850 to the present.3 At the crest 1. Joan E. Biren, phone interview with Ariel Goldberg, October 10, 2017. Transcript in author’s possession. 2. JEB toured with the Dyke Show in the United States and Canada from 1979 to 1985. See Sophie Hackett, “Queer Looking,” Aperture 218 (Spring 2015): 40–45. 3. Ibid. On “lesbian-like” women and finding lesbians throughout history before the consolidation of the identity category, see Judith M. Bennett, “‘Lesbian-Like’ and the Social History of Lesbianisms,” Journal of the History of Sexuality 9, nos. 1–2 (January–April 2000): 1–24; David M. Halperin, “The First Homosexuality?” in his How to Do the History of Homosexuality Lana Dee Povitz 667 of the women’s liberation movement, audiences crowded together wherever they could to see the show—in living rooms, garages, church basements, community centers, and feminist bookstores—sitting rapt on the ground or on folding chairs. For many in these all-women spaces, JEB’s slides were the first images of women like them they’d ever seen. It’s Ariel who has arranged today’s interview, doing research for the book they’re writing about the influence of the twentieth century’s LGBTQ photographers on contemporary mainstream image culture. Ariel Goldberg is a photographer and poet who crisscrosses New York City working as an adjunct on different college campuses. The more they tell me about JEB in the weeks leading up to this meeting, the more I sense something genealogical afoot. Each representing the white, Jewish, middle -class,antiracist-lesbian-grassroots activism of their respective eras, both JEB and Ariel are self-taught, collaborative, and accountable to their circles of activist/artist friends. They pursue projects with or without (usually without) institutional support and brim with interests that hover between marginal and hot. As for me, I’m a historian, tagging along for the ride. I know little about photography, its practitioners, or its technologies, but I’m dipping into a new research project about the impact of social-movement participation on activist lives. And, aware of JEB’s role as a documentarian of (Chicago: The University of Chicago Press, 2002): 48–80; Leila Rupp, Sapphistries : A Global History of Love Between Women (New York: New York University Press, 2011); Valerie Traub, Thinking Sex with the Early Moderns (Philadelphia : University of Pennsylvania Press, 2016). See also Cait McKinney, “‘Finding the Lines to My People’: Media History of Queer Bibliographic Encounter,” GLQ: Journal of Gay and Lesbian Studies 24, no. 1 (January 2018): 55–83. For a discussion of queer desire for belonging based in literature, see Christopher Nealon, Foundlings: Lesbian and Gay Historical Emotion Before Stonewall (Durham: Duke University Press, 2001).  Ariel Goldberg, by Lana Dee Povitz. 668 Lana Dee Povitz social justice movements, including women’s and gay liberation, as well as her theoretical contributions to the early lesbian-separatist collective known as the Furies Collective, I am curious what this veteran activist life looks like now. Ariel and I speculated about JEB on the ride down from New York. We know she... (shrink)

Research on bodily awareness has focused on body illusions with an aim to explore the possible dissociation of our bodily awareness from our own body. It has provided insights into how our sensory modalities shape our sense of embodiment, and it has raised important questions regarding the malleability of our sense of ownership over our own body. The issue, however, is that this research fails to consider an important distinction in how we experience our body. There are indeed two ways (...) in which we can be aware of our body: via observational awareness, which involves attending to the body as an object, and via non-observational awareness, where the body is given as the subject of experience and does not involve attention. The research to date has focused on the former—observational bodily awareness—and has left the latter—non-observational bodily awareness—in the dark. This is detrimental to ever formulating a complete account of how we are aware of our body. It is understandable, however, because of the inherent problem in studying non-observational bodily awareness: how would you instruct subjects to report on their unattended bodily awareness? In view to resolving this problem, I propose here a working hypothesis on the basis of research on interoception and the rubber hand illusion, and on the effect of meditation on awareness and attention. This working hypothesis can show us a way to begin studying non-observational bodily awareness, and finally build a complete theory of bodily awareness. (shrink)

From a Levinasian perspective, the interaction between two people is an ethical encounter, a face-to-face interaction that calls the subject into question and renders them vulnerable to the ritual of rupture. But what if your embodiment renders you, in the moment of encounter, less than human? How can we bring the imperative of pre-ontological responsibility to bear on the present moment, fractured as we are in our understandings of embodiment and the hauntings of history? In this paper, I hope to (...) respond to the previous question by articulating the problems and possibilities of Levinas’s thought in conversation with urgent considerations of racially-bodied Others. To begin, I briefly explore critiques of Levinas’s Eurocentrism. Then, drawing on the concept of incarnate historiography, I examine the difficulties of skin as “seen.” Next, I elaborate the prospect of how diachronous time affords a second register that takes seriously the historical experience of pain and oppression as responsibility. Finally, I argue that the recognition of responsibility is essential to education, proposing pedagogy that preserves alterity and makes space for the new. (shrink)

BackgroundConflict in Iraq has displaced millions of refugee youth. Warzone exposure and forced migration have unique acute and chronic impacts on youth, yet effects of exposure may not be universal across diverse refugee groups. Understanding how youth from various refugee groups are differentially affected by stress and trauma is critical to allocate resources and implement screening measures with the goal of providing early intervention.MethodTo identify the effects of warzone exposure and forced migration, a convenience sample of 48 Iraqi refugee youth (...) ages 6–17 was assessed within the first month of arrival to the United States. Youth provided self-reported severity of posttraumatic stress and anxiety symptoms; symptom severity was then compared with an existing sample of 135 Syrian refugee youth to explore whether refugee youth of different nationalities experience the same effects of warzone exposure and forced migration. These data are the baseline for a longitudinal developmental study of refugee health, which also includes parental data.ResultsSeverity of separation anxiety and negative alterations in cognition and mood were the greatest symptomatic concerns in Iraqi refugee youth. Thirty-eight percent of responding Iraqi youth showed possible indication of an anxiety disorder. Severity of posttraumatic stress symptoms was lower in Iraqi youth compared to Syrian youth. For both Iraqi and Syrian refugee youth, separation anxiety was the most significant concern, with more than 80% of both samples showing a possible indication of clinically significant separation anxiety.ConclusionThe present observational study indicated that Iraqi refugee youth experience a range of anxiety and posttraumatic stress symptoms following warzone exposure and forced migration; posttraumatic stress symptoms were less severe in Iraqi versus Syrian youth. Comparing refugee youth of different nationalities is of particular importance, as our results demonstrate that findings from one refugee population cannot easily be generalized to another. Clinical and research efforts should prioritize interventions to address separation anxiety in refugee youth, which was of concern in both samples. (shrink)

The paper addresses the particular modality of the end, which is manifested in a pervasive sense of constant, immediate, and real threat from the total destruction of the planet, global conflicts, and the extinction of the human species (viruses and pandemics, natural disasters, the nuclear threat, and the threat of artificial intelligence). The theme of the end is introduced by presenting the most important and current eschatological theories of radical political-philosophical thought, especially those of the left-wing, post-Marxist province. These include (...) the work of W. Benjamin, J. Taubes, G. Agamben, S. Žižek and A. Badiou, who derive their political theology from St. Paul. The aim of this paper is to demonstrate how the most radical political thinkers, in a context where the emancipatory potential of concepts that could provide a framework for political continuity in times of crisis has been exhausted, turn to an ephemeral, otherworldly realm where political hope is constructed on theological concepts. In the concluding section, the paper puts forth the argument that the avoidance of the end is contingent upon the postulation of the political emancipatory potential in theological terms. This entails the imbuing of the aforementioned potential with theological concepts such as renunciation, self-control, and self-sacrifice. (shrink)

Predmet rasprave bit će antropološki pristup mjestu kulture u procesu humanizacije čovjeka: koje su dobrobiti razvoja modernoga doba i koji se problemi javljaju u postindustrijskoj i još uvijek tehnološkoj civilizaciji? Što se promijenilo s obzirom na fundamentalnu ulogu kulture u ljudskom svijetu: a) kad je kultura postala industrijski proizvod u smislu »masovne kulture«, i b) pod utjecajem postmodernog relativizma ? Posljedice tih promjena analizirat će se s gledišta supstancijalnih ljudskih mogućnosti kao što su kreativnost i imaginacija, osnove referenci koje se (...) tiču smisla života, multidimenzionalna priroda strukture ljudskoga karaktera, sloboda ličnosti naspram vulgariziranog individualizma, itd. Postavlja se zaključno pitanje: je li kultura postala potčinjena ekonomizmu ili politici, umjesto da bude njihova osnova? (shrink)

In “What is the state-of-the-art on lucid dreaming? Recent advances and ques- tions for future research”, Ursula Voss and Allan Hobson provide a detailed view of the features characterizing lucid dreaming and put forward four innovative hy- potheses to explain why and how lucid dreaming occurs, as well as how lucid dream states are related to other states of consciousness. Their aim is to show that not only is there benefit to studying lucid dreaming in itself, as this would give (...) us a deeper understanding of dream consciousness, but also that it is an im- portant endeavor because of the kind of conscious state lucid dreaming is. To be sure, Voss and Hobson make important in-roads into the empirical study of lucid dreaming that ought to sprout new and exciting research in the area. As I will show, however, there remains much conceptual work to be done. In this comment- ary I tease out three aspects of Voss and Hobson’s view that would greatly bene- fit from philosophical consideration. First, I highlight the lingering confusion with what exactly insight is, and I point to how one might go about clarifying this no- tion. Second, I argue that our understanding of insight and meta-awareness in lu- cid dreaming could be greatly increased by looking at how these concepts are used and understood in relation to meditative states. Last, I explore the role of the body in lucid dreaming and argue that one’s bodily awareness in lucid dreams is far more multi-faceted than at it might at first seem. (shrink)

Experiential consciousness is characterized by subjectivity: There is something it is like to be a subject of experience – a first-personal perspective, a what-it-is-like-for-me. In this paper I defend two proposals. First, I contend that to understand the subjectivity of consciousness we must turn to the subject: we are embodied sub- jects of experience. Thus, I argue, the subjectivity of experiential consciousness should be understood as a bodily subjectivity. Sec- ond, if we take this approach, I propose that we can (...) finally begin to explain the structure of experiential consciousness as subjective by looking at certain bodily processes in particular interoception. (shrink)

It is argued that behavior analysis is an actual or potential axiomatic system based upon the schedules of reinforcement which are behavioral, causative laws. Gödel proved that all axiomatic systems are complete or consistent, but not both at the same time. The point is made that behavior analysis is an incomplete, consistent system. The system's incompleteness is compensated for by the concept of the behavioral repertoire which, although in part lying outside of the axiomatic core of behavior analysis, both extends (...) and strengthens it. (shrink)

The Ancient Egyptian Netherworld Books. By John Coleman Darnell and Colleen Manassa Darnell. Writings from the Ancient World, vol. 39. Atlanta: SBL Press, 2018. Pp. xxxvii + 685, illus. $99.95.

Motor development – traditionally studied in WEIRD populations – falls victim to assumptions of universality similar to other domains described by Henrich et al. However, cross-cultural research illustrates the extraordinary diversity that is normal in motor skill acquisition. Indeed, motor development provides an important domain for evaluating cultural challenges to a general behavioral science.

Our emotional states affect how we perceive the world. If I am stressed, annoyed, or irritated, I might experience the sound of children laughing and screaming as they play around the house in a negative manner — it is unpleasant, loud, piercing, and so on. Yet, if I’m in a relaxed, happy, loving mood, the very same sounds might be experienced as pleasant, playful, warm, and so on. The sounds being made by the children are the same in both cases, (...) but how they are experienced differs. The auditory experience is affected by the emotional state that I am in. I perceive the sounds differently depending on how I’m feeling. Although this might at first seem to be a trivial observation, it certainly is not. We take for granted that our perceptual experiences give rise to justified beliefs and knowledge. Thus, if my perceptual experience of an object can differ based on my emotional state, and I take my perceptual experience to justify my beliefs and even lead to knowledge, then we might have a problem. If emotions — which are not fixed and in large part uncontrolled — affect our ability to accurately perceive the world, then they may undermine the justified beliefs and knowledge gained on the basis of our perceptual experience of the world. My goal here is to explore this potential problem. -/- I consider how we might understand the effect that emotions have on the justification of our perceptual beliefs about the world, beliefs that we acquire from a variety of sensory modalities — audition, gustation olfaction, and so on. I take the problem to be associated with one of two forms of perceptual influence: penetration or multisensory integration. In any given perceptual moment there are multiple sensory modalities and mental states at play, each affecting the overall experience. Whether we understand the influence of emotion on perception as a form of non-perceptual penetration or a form of non-visual sensory perception of the inner body — interoception — the potential epistemological difficulties remain: how can we be said to acquire justified beliefs and knowledge on the basis of such influenced perceptual experience. As has been the norm, only the five exteroceptive senses of vision, audition, olfaction, taste and touch are typically discussed in the context of sensory perception. However, as I argue, there is strong reason to accept the claim that emotional experience is a form of interoception, and that interoception ought to be considered when discussing sensory perception. In this way, then, I propose that clarifying the role played by interoception in sense perception across modalities is necessary if we are to make progress on the epistemological problems at hand. (shrink)

La nécessité d’une approche anthropologique du concept d’identité provient de la nature de l’identité, qu’elle soit personnelle ou collective, qui n’est pas un phénomène « donné naturellement », mais une forme, culturellement définie et construite, de la vie humaine dans un milieu culturel en tant que « seconde nature » ; celle-ci conditionne et conceptualise humainement les différents « modes de vie » des individus et des peuples. Étant donné que la culture représente le contexte essentiel de la vie sociale (...) et individuelle de l’homme, elle fournit un modèle pour un mode de vie et de pensée commun de l’expérience collective, comme cadre des valeurs de référence sur lequel s’appuient les définitions et les interprétations de l’identité. Ainsi, le paradigme culturel permet aux chercheurs de comprendre ce que signifie l’identité dans des conditions socio-historiques et des connotations idéologiques différentes, en assumant un concept dynamique inverse du modèle national d’identité, qui lui est lié aux groupes ethniques et exclut la possibilité du changement. Le texte traitera également de la conceptualisation, orientée traditionnellement, de l’identité en Serbie, ainsi que de son influence sur la lenteur des changements dans la transition démocratique en ce nouveau millénaire. (shrink)

The text attempts to rethink the concept of emancipation and how it is structured as political action, while describing its historical origins and how it is further understood by the three important political philosophers: Karl Marx, Hannah Arendt, and Jacques Rancière. All three of them – specifically and with substantial differences – understand politics as a space for political action that leads to emancipation in the name of equality. In order to determine the historical origin of the concept in more (...) detail, the argumentation of the text rely upon its elaboration within the school of “conceptual history”, which deals with the historical semantics of terms and sees the etymology of and the change in the meaning of terms as forming a crucial basis for a contemporary cultural, conceptual, and linguistic understanding, and afterwards it links this “pre-history” with Marx’s, Arendt’s, and Rancière’s understanding of the concept of emancipation, and see how they differ and are related to each other, considering what theoretical conclusions about the concept of emancipation we can take from these relations. Particular interest is aimed at how the concept of emancipation is perceived today, who the subject of emancipation is, what the method and final goal of emancipation is, and, finally, how these understandings can help us in the present time when it seems that we need emancipation more than ever. (shrink)

Our emotional states affect how we perceive the world. If I am stressed, annoyed, or irritated, I might experience the sound of children laughing and screaming as they play around the house in a negative manner — it is unpleasant, loud, piercing, and so on. Yet, if I’m in a relaxed, happy, loving mood, the very same sounds might be experienced as pleasant, playful, warm, and so on. The sounds being made by the children are the same in both cases, (...) but how they are experienced differs. The auditory experience is affected by the emotional state that I am in. I perceive the sounds differently depending on how I’m feeling. Although this might at first seem to be a trivial observation, it certainly is not. We take for granted that our perceptual experiences give rise to justified beliefs and knowledge. Thus, if my perceptual experience of an object can differ based on my emotional state, and I take my perceptual experience to justify my beliefs and even lead to knowledge, then we might have a problem. If emotions — which are not fixed and in large part uncontrolled — affect our ability to accurately perceive the world, then they may undermine the justified beliefs and knowledge gained on the basis of our perceptual experience of the world. My goal here is to explore this potential problem. -/- I consider how we might understand the effect that emotions have on the justification of our perceptual beliefs about the world, beliefs that we acquire from a variety of sensory modalities — audition, gustation olfaction, and so on. I take the problem to be associated with one of two forms of perceptual influence: penetration or multisensory integration. In any given perceptual moment there are multiple sensory modalities and mental states at play, each affecting the overall experience. Whether we understand the influence of emotion on perception as a form of non-perceptual penetration or a form of non-visual sensory perception of the inner body — interoception — the potential epistemological difficulties remain: how can we be said to acquire justified beliefs and knowledge on the basis of such influenced perceptual experience. As has been the norm, only the five exteroceptive senses of vision, audition, olfaction, taste and touch are typically discussed in the context of sensory perception. However, as I argue, there is strong reason to accept the claim that emotional experience is a form of interoception, and that interoception ought to be considered when discussing sensory perception. In this way, then, I propose that clarifying the role played by interoception in sense perception across modalities is necessary if we are to make progress on the epistemological problems at hand. (shrink)

Freedom as an authentic and willed process, characteristic of man as a human rational being, enables the individual to act in accordance with the principles of morality, since the individual can choose between good and evil, and in this way to get out of the sphere of the given to which the rest of the living world is limited. We should recall the forgotten Marx and his famous text on the essential difference between the animal world and humanity as a (...) genus: "The animal is immediately united with its vital activity. It does not differ from it. It is vital activity. Man makes his own vital activity the subject of his will and consciousness. He has conscious vital activity. This is not a determination with which he merges immediately. Conscious vital activity distinguishes man directly from animal vital activity. It is exactly in this way alone that he is a generic being. Or a conscious being, i.e. his own life is a subject for him precisely because he is a generic being. It is only for this reason that his activity is free activity...". In other words, while animals live just the life of their species and cannot choose anything else, since the choice has been made by the fact of their belonging to a species, man can choose the world in which to live, overcoming in this way the natural givens. Here lies the core of the anthropological explanation of the principle of morality, inconceivable without man's ability to be an authentic free being. Sloboda kao autenticni voljni proces, svojstven coveku kao ljudskom umnom bicu, omogucuje individui da postupa u skladu sa nacelima moralnosti, buduci da individua moze da bira izmedju dobra i zla i da na taj nacin izadje iz sfere datosti na koju je ogranicen ostali zivi svet. Podsetimo se zaboravljenog Marxa i cuvenog teksta o sustinskoj razlici izmedju sveta zivotinjskih vrsta i coveka kao roda:?zivotinja je neposredno jedinstvena sa svojom zivotnom delatnoscu. Ona se od nje ne razlikuje. Ona je zivotna datost. Covek cini samu svoju zivotnu delatnost predmetom svoga htenja i svoje svesti. On ima svesnu zivotnu delatnost. To nije odredjenost s kojom se on neposredno stapa. Svesna zivotna delatnost razlikuje coveka neposredno od zivotinjske zivotne delatnosti. On je upravo samo na taj nacin genericko bice. Ilije samo svesno bice, tj. njegov vlastiti zivot mu je predmet upravo zato sto je genericko bice. Samo zato je njegova delatnost slobodna delatnost...". Drugim recima, dok zivotinjski svet zivi samo zivotom svoje vrste i ne moze da izabere nista drugo, on je srastao sa vrstom kojoj pripada, covek moze da bira svet u kojem ce ziveti prevazilazeci na taj nacin prirodnu datost. Ovde je sadrzana bit antropoloskog objasnjenja principa moralnosti, koji se bez sposobnosti coveka da bude autenticno slobodno bice ne bi mogao pojmiti.. (shrink)

Problemi savremene teorije ličnosti -- Porodica kao ljudska zajednica -- Samorealizacija čoveka jednakošću i slobodom -- Kultura kao most između utopije i stvarnosti.

Empirijsko terensko istrazivanje obavljeno je u 20 gradova n Srbiji metodom dubinskog intervjua sa ciljem da se ispita kako su sami gradjani doziveli poslednje godine rezima Slobodana Milosevica i nastale promene posle 5. oktobra 2000. Paznja je bila usmerena na stavove ispitanika o uzrocima pada bivseg rezima, o razlozima koji su ih motivisali da se (ne)angazuju u borbi za drustvene promene, o dozivljaju 5. oktobra, o promenama nastalim posle demokratskog prevrata, pretnja novoj vlasti, kao i prema medjunarodnoj zajednici i odnosu (...) prema ratnim zlocincima, sa posebnim osvrtom na stav prema Haskom sudu. Dokumentacija koja je prikupljena bice obradjena kvalitativnom metodom koja omogucuje da se odgovori razmatraju u kontekstu svakodnevnog zivota ispitanika i sacuvaju originalni stavovi koji se razlikuju od uobicajenih shema iz dnevne stampe i zvanicnih izvestaja. (shrink)

Der Text erörtert verschiedene Interpretationen des Globalisierungskonzeptes, das – wie die Autorin unterstreicht – einer philosophischen Grundlage entbehrt. Es werden mögliche ideologische Konnotationen im herrschenden gesellschaftlichen Kontext untersucht, innerhalb dessen das Wirtschaftsdenken eine entscheidende Rolle spielt. Die Autorin präsentiert die Standpunkte renommierter Denker, um das komplexe Phänomen der Globalisierung sowie die sie begleitenden Kontroversen und Dilemmata verständlich zu machen.