Pravo na privatnost složen je koncept koji je prolazio svoje povijesne i društvene promjene. Premda je ponekad značio depriviranost i neravnopravnost, ipak mu se priznavala važnost za slobodu, demokraciju, autonomiju i razvoj pojedinca. S umreženim društvom pojavili su se novi aspekti problema privatnosti i socijalne uključenosti koji zahtijevaju njihova nova, kritička promišljanja u svjetlu različitih društvenih vrijednosti i tehnologijskog konteksta.Right to privacy is a complex concept with historical and social changes of its own. Although sometimes it was connected with deprivation (...) and inequality, today it is usually conceived as a condition for freedom, democracy, autonomy and self-development. The network society brought new aspects of the problem of privacy and social inclusion that demand their new, critical rethinking in the light of different social values and new technology context. (shrink)

Suvremena zapadna društva pridaju veliku pozornost problemima vezanima uz ljudsku sreću. Ono što je karakteristično za ovu zaokupljenost tretiranje je negativnih emocija kao poremećaja. Služeći se interdisciplinarnim pristupom, ovaj je članak pokušao izložiti nekoliko važnih problema aktualnih gledišta o sreći, socijalizaciji emocija te ukazati na moguća ograničenja nekih utjecajnih teorija.Some of the important occupations of contemporary western societies are questions concerning human happiness. A characteristic of this absorption is treating negative emotions as a mere disorder. By using an interdisciplinary approach (...) this article tried to expose some of the main problems of contemporary views on happiness, socializing of emotions and possible limits of some prevalent theories. (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)

Review on Philip J. van der Eijk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, Cambridge University Press, Cambridge, 2005.

Članek obravnava korejsko in japonsko filozofijo v luči njunih filozofskih tradicij in ob prihodu filozofije kot znanosti, kot so jo razvijali v Evropi. Med pomembnimi korejskimi filozofi sta predstavljena Yi I in Yi Hwang. Slednji predvsem zaradi vpliva njegove filozofije Najvišjega Poslednjega in problematizacije neizrekljivega na področju psihofizičnega zavedanja, ki ostaja centralna točka azijskih filozofij. Od začetkov japonske filozofije prehaja članek na skupino tako imenovanih duhovnih intelektualcev, postmoderne filozofije in na teorije kultivacije telesa-duha Yuasa Yasua.

What is the strength of anthropological fieldwork when we want to understand human technologies? In this article we argue that anthropological fieldwork can be understood as a process of gaining insight into different contextualisations in practiced places that will open up new understandings of technologies in use, e.g., technologies as multistable ontologies. The argument builds on an empirical study of robots at a Danish rehabilitation centre. Ethnographic methods combined with anthropological learning processes open up new way for exploring how robots (...) enter into professional practices and change values, social relations and materialities. Though substantial funding has been invested in developing health service robots, few studies have been undertaken that explore human-robot interactions as they play out in everyday practice. We argue that the complex learning processes involve not only so-called end-users but also staff, management, doings and discourse in a complex amalgamation of materials and values. (shrink)

Assessments of quality in healthcare often focus on treatment outcome or patient safety, but rarely acknowledge the importance of patients’ encounters with healthcare personnel. The aim of this study was to gain an improved understanding of negative experiences of healthcare encounters by investigating experiences of the general population. A questionnaire was distributed to a randomly selected sample population of 1484 inhabitants in Stockholm County, Sweden. The material was subjected to conventional content analysis. Seventeen different types of complaint about negative encounters (...) were identified, including unpleasant behavior, not being listened to, inadequate information, and discrimination. Two possible underlying explanations are discussed; structural factors relating to the organization and allocation of healthcare, and individual factors relating to the staff’s attitudes and professional practice. The results indicate that different strands of actions are needed to reduce patients’ negative experiences of encounters in healthcare, depending on the setting as well as on which of the two factors predominates. (shrink)

The number of elderly influencers on Instagram is increasing. When analyzing a sample of corresponding posts, it is noticeable that fashion, especially fancy or vintage fashion, plays a central role. By choosing extraordinary looks, elderly influencers, whose age is by no means concealed, communicate self-determination and independence from the opinions of others – both also in connection with life experience. Their followers consider them as cool and empowering: this way, they can positively influence society’s perception of elderly people, take away (...) younger recipients’ fear of aging, and act as role models. However, a noticeable divide emerges, as the elderly influencers are apparently well-educated and presumably also wealthy and enjoy good health. In social comparison, many of those of the same age would probably perform poorly. Therefore, it can be concluded that elderly influencer may be beneficial to their recipients and to society as a whole, but that addressing the social conditions that enable old people to live a fulfilled life is largely ignored. (shrink)

I critically discuss the contextualist approach to essentialism, which was developed as an explanation of the seeming inconstancy of our essentialist intuitions. The problem is supposed to be that we vacillate a great deal in judging what properties an object has essentially from one occasion to another, which obviously undermines the reliability of our essentialist intuitions. Contextualists solve the problem by combining the metaphysical view that objects have essential properties with the semantic thesis that the term “essentially” is a context (...) sensitive expression. Once we are aware of the context shifting, the conflict of intuitions turns out to be onlyapparent. My aim is to show that contextualism is not the answer that a proponent of essentialism should adopt. First, I outline the contextualist strategy and argue by help of an example that our linguistic practice does not seem to support the contextualist claim that “essentially” is a context-sensitive term. Secondly, the contextualist strategy deals only with the vacillation of intuitions in one person, but offers a very unfavorable explanation of the conflict of intuitions among different persons. Thus, contextualists face the challenge of proving the reliability of essentialist intuitions nevertheless. I conclude with David Lewis’s proposal in order to illustrate that the contextualist approach only provides the appearance, but not the real essentialism. (shrink)

This paper discusses the notions of impermanence and death as treated in the Chinese and Japanese philosophical traditions, particularly in connection with the Buddhist concept of emptiness and void and the original Daoist answers to the problem. Methodological problems are mentioned and two ways of approaching the theme are proposed: the logically discursive and the meditative mystical one, with the two symbols of each, Uroboros and the open circle. The switch of consciousness is suggested as an essential condition for liberation (...) of the Ego and its illusions. Rational logic as well as the sophisticated meditative ways of selflessness and detachment are suggested when treating the Chinese and Japanese philosophical notions, and examples of the discussed topics from the texts given. The instructive seventh chapter of the classical Daoist work, Lie Zi, is analyzed in detail and put into contrast with the answers given to that problem in the Greco-Judeo-Christian tradition. (shrink)

The Buddhist and Daoist influences on the origins of the Taijitu and their influences on T’oegye’s philosophy are discussed. The notion of ji (tranquillity) is taken as an example on which the Neo-Confucianism debate and the limits of verbal representations are shown. T'oegye adherence to Zhu Xi in relying to the doctrine of mindfulness is taken into consideration as one of the central ones in the Ten diagrams, in contrast to Zhou Dunyi's emphasis on tranquillity. He followed the Zhu Xi's (...) line in a direction of commenting the commentaries or a form. He strongly relayed on words, although as a supplement to the diagrams. By this hediminished the force of the cartography of spirit so central in Chinese Song Neo-Confucianism. In T’oegye is not calm and tranquillity per se, but a conscious and wakeful state of absolute mental quiescence - one of the polar conditions of consciousness. (shrink)

The abstract notion of “the feminine”, —in French, le f minin, and in German, das Weibliche —as substantivum neutrum, remains together with its opposite, the masculine, connotative of an inherent disparity. It is meant neither as the biological affiliation of sex, nor as gender, the social response, or echo, of this biological affiliation. Rather, it is the spiritual attitude which is the norm for psychic manifestations in general, and is its subtle psychosomatic background. It is not necessarily connected with the (...) rude biological differentiation of sex, but rather appears as a quality in one or the other form; either as the individual, the social group or forms of activities, etc., without respect to the biological manifestations of the participants. What this paper attempts to demonstrate, is the way in which the above described notion of the feminine, functions in classical Asian cultures and philosophies. In the famous Yijing, for instance, this is seen as the hexagram correlated to the male Qian; in the philosophy of Yin and Yang, as Yin the Earth, in correlation with Yang, the Heaven; which are united in the famous Taiji diagram, a sophisticated development of Chinese Neo-Confucianism. The paper focuses on the Dao de jing, in which Lao Zi gives, as a counterbalance to the existing praxis, priority to the female principle. He remains, however, faithful to the Asian tradition, maintaining that the masculine and the feminine should remain equal, correlative, neither one nor the other vying for dominance. The correlative embrace, “When you know the male yet hold on to. the female” subsists in the mythical past where both principles are joined in androgynous unity. (shrink)

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)