Artificial Intelligence (AI) and Machine Learning (ML) are revolutionary tools that have opened up a new technology-driven horizon in academic learning to enhance and accelerate the higher education journey. This article describes and discusses the convergence of academic integrity and AI, both of which are fundamental to our intellectual environment. An effective approach to AI-integrated learning can balance the use of AI-generated tools and techniques to stimulate students' creativity, analytical thinking, and real-life observation. As we strive for academic excellence, it (...) is essential to integrate AI in academics and all other spheres of development with balance and rationality, through appropriate policies and regulated ethical and value-based use. Educational institutes should have many open platforms to discuss, debate, and smoothly integrate AI technology into academic practices while maintaining the integrity that underpins our scholarly pursuits. Investing in academic and policy debates and discussions regarding the ethicality of AI applications can create a brighter future for academia. This will allow us to leverage the power of AI to advance our knowledge and understanding and to build a stronger nation with greater impact. (shrink)

Fifty years after Loving v. Virginia, oppositional attitudes toward interracial relationships are still advanced by religious institutions in the United States. Extant social science literature characterizes these attitudes as generated largely by Evangelical and Christian nationalist traditions where members harbor negative attitudes toward interracial relationships. Hidden behind this characterization are the significant, but less obvious ways in which non-Evangelical denominations construct and disseminate similar attitudes. Through discourse analysis and digital interviews with LDS women of color, this study uses the Church (...) of Jesus Christ of Latter-day Saints as an entry point for examining intermarriage discourses in other faith traditions. Findings highlight that LDS messaging about interracial relationships shifted over time, integrating multiple racial frames in ways that expanded the scope of LDS racism with especially harsh implications for LDS women of color. Broader theoretical implications for the study of race, gender, and religion are discussed. (shrink)

Polycystic kidney disease (PKD) is one of the most prevalent causes of heritable renal failure. The disease is characterized by the occurrence of numerous fluid‐filled cysts within the parenchyma of kidney. The cysts are epithelial in origin and expand in size, leading to crowding of normal kidney tissue. Ultimately, there is gross enlargement of the kidneys with loss of normal functions, and death usually occurs because of complications related to renal failure. Animal models of polycystic kidney disease are proving to (...) be extremely useful for studying the molecular basis of renal cyst formation and for the isolation of genes carrying the mutations. This article describes the various animal models of polycystic kidney disease, spontaneously and experimentally derived, that have recently been identified. (shrink)

The present article problematizes current dominating approaches to method and theory in the study of religion by pointing to their inapplicability to theorists working outside secular worldviews. The first section of this article introduces decolonialist narratives by touching on important topics which are subsumed within larger discussions, such as secularism, positionality, and others. This is done by putting René Guénon (1886–1951) in conversation with other theorists, the foremost of whom is Bruce Lincoln. Section two introduces Guénon using Wael Hallaq's categorisation (...) of him as a subversive author, and sections three and four elaborate on his subversion through touching on two key theories. The first relates to problematizations of the term ‘religion’ itself along with a treatment of Guénon's actual theory of religion. The second is Guénon'smetaphysicalmethod, which, contrasted against the historical, opens new avenues for our study of the past in manners unrestricted to materialism alone, expanding thereby the academic frameworks with which we come to the table in the academic study of religion. (shrink)

Based on the Guest 1997 organizational outcome model, this explanatory study examined the effects of five dimensions of practices of HR. i.e. performance evaluation, recruitment & selection, compensation & reward, career opportunities within organization and training & development on proximal business outcomes. The study validates components of GUEST model by integrating between HRM dimensions and banking operations, thus strengthens the existing theoretical model of GUEST by improving the comprehensiveness as it provides analytical framework for studying HR. Exploratory factor analysis and (...) confirmatory factor analysis was utilized in the current study, and tested the study hypotheses by SEM to analyze the proposed conceptual model. It was found that all five chosen HR practices had significant influence on the quality of operations however for flexibility of operations, performance appraisals and career within organization have shown significant role for banking industry of the country, Pakistan. The study contributed to the construction and validation of structural. path and measurement models of SHRM practices and two selected operational competitive outcomes based on theoretical and empirical foundations, which will help progress the human resource management future researches and important implications for HR mangers, as very little work has been done on interdisciplinary framework of HR and OM specifically within context of South Asian banking Industry. (shrink)

Many are calling for concrete mechanisms of oversight for health research involving artificial intelligence (AI). In response, institutional review boards (IRBs) are being turned to as a familiar model of governance. Here, we examine the IRB model as a form of ethics oversight for health research that uses AI. We consider the model's origins, analyze the challenges IRBs are facing in the contexts of both industry and academia, and offer concrete recommendations for how these committees might be adapted in order (...) to provide an effective mechanism of oversight for health‐related AI research. (shrink)

Fifty Key Scholars in Black Social Thought is a collaborative volume that uplifts and explores the intellectual activism and scholarly contributions of Black social thinkers. It implores readers to integrate the research of Black scholars into their teaching and research, and fundamentally, to rethink the dominant epistemological claims and philosophical underpinnings of the Western social sciences. The volume features fifty chapters, written by fifty-five scholars who explore the diverse contributions of notable Black thinkers, both historical and contemporary. Four thematic areas (...) organize this work-Black epistemology, Black geopolitics, Black oppression and resistance, and Black families and communities. Through a close analysis of the fifty thinkers presented here, the chapters explore these themes while dismantling the whitewashed disciplinary histories, methodologies, and content that obscure and/or subjugate the significance of Black social thought. In addition to offering insightful and timely analysis, each chapter offers suggested readings for readers who would like to dive deeper into the work of Black social thinkers. This volume offers an accessible starting point for exploring the work of Black scholars past and present and their contributions to sociology and the social sciences more broadly. It is useful to students, academics, practitioners, and the lay public who are curious about Black social thought. (shrink)

The existence of ‘human-like’ attributes and actions in the Qur’an and Hebrew Bible entails to various interpretations towards anthropomorphic verses among the Muslim and Jewish counterparts. Al-Ghazali and Maimonides in their discourses strongly affirmed the unity of God and refuted anthropomorphism. Therefore, this study expounded al-Ghazali and Maimonides’ methods in affirming the incorporeality of God through outlining the similarities and differences in their interpretation. This study was qualitative in nature which analyses writings of al-Ghazali and Maimonides in encountering anthropomorphism. It (...) can be deduced that both scholars were found to be employing allegorical interpretation with different level of interpretations in their attempts to repudiate the corporeal form of God. Alternatively, they both agree on the literalist’s approach with conditions that one must not perceive God’s essence in a bodily figure. Consequently, believing so will lead one to heresy. In sum, their emphasis on an incorporeal God brought them to similar interpretation despite their different religion and theological or philosophical orientation.Contribution: This article contributed to comparative theological study in understanding anthropomorphic verses through the discourse of al-Ghazali and Maimonides in Islam and Judaism, respectively. (shrink)

Konfucije, kao tipičan „akozmički” mislitelj, odbija govoriti o kozmološkim temama, kao što su „Put neba”. Ipak, čini se da neka njegova učenja, osobito ona koja se tiču praktične filozofije, imaju određenu kozmološku pozadinu. Ovdje se otvara pitanje: uključuje li Konfucije u svoje učenje kozmološke koncepcije, iako o njima nikada nije otvoreno raspravljao? Postoje li kozmološke pretpostavke/utemeljenje Konfucijeve praktične mudrosti? Slijedeći ta pitanja ovaj rad, analizirajući zbirku Konfucijevih izreka Analekti, razmatra kozmološku dimenziju Konfucijeve praktične filozofije. -/- .

The Doctor Strange offers a unique opportunity to explore the question: how can people say that something exists if it can't be detected in the physical world. As a physician and a man of science, Doctor Stephen Strange has a strictly materialist worldview. Before Kamar‐Taj, Strange sought his cure through the only means he could understand: medicine and science. Medicine and science always push the boundaries of what people can know about the human body and the universe, constantly discovering new (...) methods and drugs through research and experimentation. The Doctor Strange provides an opportunity to consider the Danish philosopher Soren Kierkegaard. Kierkegaard writes that “it is also the ultimate passion of the understanding to will the collision” with the unknown. Kierkegaard describes two different kinds of teachers in the Philosophical Fragments: Socratic teacher and the god as teacher. The Ancient One seems to be a combination of the Socratic teacher and the god as teacher. (shrink)

ijCs tAj A Program for Jewish Scholarship After the Holocaust, Jewish scholarship should be devoted to that which advances Judaism. ...

According to Tāj al-Dīn al-Subkī, al-Ghazālī was the renewer of the Muslim faith at the end of the 5th / 11th century, whereas al-Rāzī was the renewer of faith at the end of the 6th / 12th century. That al-Ghazālī deserves such an honour can hardly be disputed, and his importance in the history of Islamic thought is generally recognised. However, the same cannot, as easily, be said of al-Rāzī, whose historical significance is far from being truly appreciated, and some (...) of the most important books of whom still await publication. Much is known about his views on particular philosophical and theological problems, and about the historical backgrounds to, and the relations amongst, some of these views. Some rather general observations on his thought are also common; for instance, that he is a heavily philosophising Ash‘arī mutakallim, a master dialectician, and an influential critic of Ibn Sīnā. (shrink)

Panpsihizam, gledište da je fenomenalna svijest prisutna na fundamentalnoj fizičkoj razini, suočava se s problemom kombinacije subjekata—pitanjem mogu li se (i kako) subjekti iskustva kombinirati. Iako su predložena različita rješenja za taj problem, često se čini da se temelje na pogrešnom razumijevanju izazova koji predstavlja problem kombinacije subjekata. Primjer je razmjena u ovom časopisu između Siddhartha (2021) i Millera (2022). Siddharth je tvrdio da rješenje fenomenalnog povezivanja nije uspjelo riješiti problem kombinacije subjekata, dok je Miller odgovorio da je Siddharth (između (...) ostalog) pogrešno razumio problem koji je rješenje fenomenalnog povezivanja pokušavalo riješiti. U ovom radu nastojim razjasniti stvarni problem kombinacije subjekata s kojim se suočava panpsihizam i na temelju toga procijeniti različite pokušaje obrane mogućnosti sastava subjekata. (shrink)

U ovom članku raspravljamo o hipotezi proširenog jastva Andyja Clarka i Davida Chalmersa, a osobito o prigovoru prema kojemu proširenom jastvu nedostaje stabilnost i kontinuitet koji su potrebni da bismo ga smatrali identičnim kroz vrijeme. Pokušavamo pokazati da je taj prigovor neodrživ. Raspravljamo i o gledištu prema kojemu se drugi tip jastva, to jest narativno jastvo, također može shvatiti kao prošireno, i tvrdimo da stabilnost i kontinuitet toga tipa jastva također nisu ugroženi ako ga proširimo izvan granica čovjekova tijela. Stoga, (...) barem što se tiče tih tipova jastva, kada razmišljamo o problemima osobnog identiteta, nije potrebno ograničiti se na internalizirano jastvo. (shrink)

This paper defends Mereological Universalism(the thesis that, for any set S of disjoint objects, there is an object that the members of S compose. Universalism is unpalatable to many philosophers because it entails that if there are such things as my left tennis shoe, W. V. Quine, and the Taj Mahal, then there is another object that those three things compose. This paper presents and criticizes Peter van Inwagen's argument against Universalism and then presents a new argument in favor of (...) Universalism. It turns out that the most reasonable way to resist the argument for Universalism is to deny the existence of artifacts; thus, if we believe in artifacts, we have no real choice other than to embrace Universalism. (shrink)

Ugledni mislitelji hermeneutičke filozofije Wilhelm Dilthey i Hans-Georg Gadamer okarakterizirali su Matiju Vlačića Ilirika kao klasika hermeneutičkog pristupa filozofiji. Taj sud dodatno dobiva na snazi jer su Dilthey i Gadamer okarakterizirani kao pristaše relativističke hermeneutike, dok je Vlačić inzistirao na adekvatnom razumijevanju i interpretiranju teksta. Uzevši u obzir da je za Vlačića ključno pravilo bilo da tekst treba tumačiti sukladno njegovu imanentnom smislu, razradio je dvije interpretacijske maksime, skop i hermeneutički krug, presudne za daljnji razvoj i konstituiranje hermeneutike kao metode (...) razumijevanja, dok ga se po našemu sudu istodobno može smatrati i anticipatorom načela blagonaklonosti. Za objašnjenje složenog hermeneutičkog odnosa cjeline i dijelova teksta, Vlačić je kombinirao induktivno-sintetičku i deduktivnu metodu. Taj odnos predstavlja zahtjevan proces provedbe hermeneutičkog kruga u kojem je na djelu primjena modela koherentnosti istine u heurističkom postupku razumijevanja. Drugim riječima, radi se o postupnoj rekonstrukciji smisla teksta. Tijekom tog eksplanativnoga procesa postaje razvidno da je značenje pojedinih dijelova i manjih tematskih cjelina razumljivo tek iz strukture i kompozicije cjeline teksta i da postupna induktivno-sintetička rekonstrukcija smisla teksta pretpostavlja primjenu deduktivne analize. Nadalje, u heurističkom procesu iščitavanja teksta nužno je provjeriti kako se konzistentnost pojedinih odlomaka i cjelina teksta koherentno uklapa u širu cjelinu, a interpretacijske maksime, skop i hermeneutički krug, pritom se ispostavljaju kao pouzdan organon u heurističkom procesu razumijevanja i objašnjenja teksta. U tom kontekstu je Vlačićev hermeneutički zahtjev za adekvatnom rekonstrukcijom smisla usporediv s načelom blagonaklonosti kako ga razumijeva Donald Davidson, postavljajući ga kao jedan od osnovnih pojmova svoje filozofije. Naime, Vlačić polazi od pretpostavke razložnosti govora i argumentacije, što podrazumijeva mogućnost hermeneutičke rekonstrukcije teksta i njegovog adekvatnog razumijevanja. Davidson je također, pomoću teorije triangulacije, pokušao pokazati kako objektivni svijet u jeziku komunikacije postaje intersubjektivni svijet razumijevanja i uvažavanja, čime zapravo želi pokazati da je naše razumijevanje izvanjskog svijeta uvjetovano zajedničkim sustavom znanja i modelom komuniciranja koji nikada ne može imati individualistička obilježja jer, jednostavno, participiramo u zajedničkom svijetu. Davidsonov koncept triangulacije na novi način je obilježio model hermeneutičke čestitosti koji je već zagovarao predstavnik prosvjetiteljske hermeneutike Georg Friedrich Meier. S obzirom na to da se problem antirealističkog pristupa ne može riješiti pozivanjem na kruti hermeneutički realizam ili objektivizam, ono što tekstom želimo pokazati jest da bi hermeneutiku, za razliku od npr. Rortyja, trebalo shvatiti kao interpretacijski konsenzus struke koji je uspostavljen u okvirima akademske zajednice. To je u skladu sa stavovima Paula Lorenzena, koje je u, pogledu akademskog konsenzusa s obzirom na interpretativnost, slijedio i Jürgen Habermas u izradi svoje teorije komunikativnog djelovanja. (shrink)

In his essay?The Protestant Ethic? Max Weber explains the specific economic development and the foundation of capitalism in Western Europe due to the appearance of protestant sects and the?spirit of capitalism?. By doing so, Weber assigns religion a significant place among the factors of social and economic development. Taking Weber?s theory and argumentation as a starting point, this article drafts a thesis on?orthodox ethic? and determines its role in the development of the?spirit of capitalism? in orthodox countries. For that purpose (...) this article compares political-historical circumstances on the territory of the Western and Eastern Church on one, and pictures the theological-philosophical basis of both Protestantism and Orthodoxy on the other side. U svom eseju?Protestantska etika? Maks Veber specifican ekonomski razvoj i utemeljenje kapitalizma u zemljama Zapadne Evrope objasnjava po?javom protestantskih sekti i svojevrsnim protestantskim?duhom kapitalizma?, dodeljujuci na taj nacin religiji znacajno mesto medju ciniocima drustvenog i ekonomskog razvoja. Polazeci od Veberove teorije i argumentacije, u ovom radu se zeli postaviti teza o?pravoslavnoj etici? i odrediti njena uloga u razvoju?duhu kapitalizma? u pravoslavnim zemljama. Pri tome se uporedjuju kako politicki-istorijske okolnosti na teritoriji Zapadne odn. Istocne crkve, tako i teolosko-filozofske osnove protestantizma s jedne, i pravoslavlja s druge strane. (shrink)

Modalni racionalizam je stanovište po kome se iz zamislivosti a priori može izvesti metafizička mogućnost. Jedan od najuticajnijih prigovora protiv ovog stanovišta je da postoje nužni aposteriorni iskazi, jer se čini da je zamislivo da su ovi iskazi lažni, ali da je to metafizički nemoguće. Dejvid Čalmers je, koristeći epistemičku verziju dvodimenzionalne semantike, pokazao da modalni racionalizam može da bude kompatibilan sa postojanjem nužnih aposteriornih iskaza. Takođe je ponudio relevantan smisao zamislivosti, koji se a priori može povezati sa relevantnim smislom (...) metafizičke mogućnosti. U ovom radu se ispituje Čalmersov argument i pokazuje da je prebacivanje tereta dokaza na stranu kritičara modalnog racionalizma njegova najznačajnija odlika. Argument na osnovu zamislivosti zombija je primer koji pokazuje da modalni racionalizam može da bude efikasan na polju metafizike (to jest, može da opovrgne minimalni fizikalizam) i bez epistemičke verzije dvodimenzionalne semantike. U ovom radu se, takođe, tvrdi da konstruisanje parodije na ovaj argument, sa ciljem da se teret dokaza vrati na stranu modalnih racionalista, može da nas navede da se opredelimo između dva smisla idealne pozitivne primarne zamislivosti. Parodija je ograničena na prihvatanje ”idealizovanog” smisla idealne pozitivne primarne zamislivosti, dok je argument na osnovu zamislivosti zombija moguće čitati i u ”ne-idealizovanom” smislu. To čini parodiju podložnom prigovorima koje argument na osnovu zamislivosti zombija može da izbegne. Na taj način, argument na osnovu zamislivosti zombija i modalni racionalizam ostaju sačuvani. (shrink)

Problem duša–um–tijelo, drevno je pitanje koje je mučilo mnoge filozofe. Još od Platona i predstoika mnogi su filozofi pokušavali odgovoriti na pitanja odnosa između tih “dijelova”. Ovaj rad je pregled teorije o holonima koju je predložio Arthur Koestler i njezinih implikacija u modernoj kinematografiji, posebno na primjeru anime filma Ghost in the Shell. Postoje mnoga pitanja koja su aktualna i povezana s problemom duha i tijela, a koja proizlaze iz moderne kinematografije i TV emisija, no obično su zanemarena ili previđena. (...) U tim serijama i filmovima nalazimo suvremene ideje o kiborzima i transhumanizmu koje je spomenuti anime film popularizirao. Većina suvremenih serija bliža je transhumanizmu i postmodernizmu, no zbog opsega članka, biti će spomenute samo imenom.Drugi problem koji se nameće u modernoj kinematografiji je individualizam i egocentrizam koji nije usmjeren na transcendentalno ili čak transcendentno. Namjera ovog rada je pokazati da kroz Koestlerove ideje o holonima moramo uzeti u obzir širi pristup transhumanizmu, te da taj pristup ne smije biti fokusiran samo i isključivo na pojedinca. (shrink)

Fihteova teorija drzave, koja cini integralni deo njegove prakticke filozofije, izgradjena je na kljucnim postavkama njegove metafizike. Stoga, osvetljavanje ovog problema u Fihteovoj poznoj filozofiji treba da podseti s jedne strane na jedan reprezentativan metafizicki projekat drzave velike spekulativne snage, a s druge strane na jedan nacin misljenja o drzavi koji se danas smatra anahronim, nenaucnim, prevazidjenim, te stoga vrednim da bude pominjan kao "negativan primer". Iako pomenute kvalifikacije ne treba sasvim odbaciti ili ih pak, unapred dovesti u pitanje, ipak (...) vracanje Fihteovoj poznoj metafizici drzave ne moze ni u nasem vremenu biti filozofski neproduktivno. Ono danas moze biti od sustinske pomoci svakome ko jos nije pregazen pohodom scjentisticke politologije, svakome ciji je saznajni interes jos uvek dovoljno otvoren za izrazito filozofsko razmatranje drzave, svakome ko zeli da filozofski obogati ili izostri pogled na drzavu. Iako je Fihteova teorija drzave jedinstvena i koherentna, ona je, narocito u svojoj poslednjoj fazi dozivela znacajan preobrazaj. Taj preobrazaj je bio toliko vidljiv da se drzava i u terminoloskom smislu pomera u pozadinu. U Fihteovoj poznoj filozofiji kljucna rec nije vise drzava, vec "carstvo slobode". O drzavi se sada govori, takoreci, intencionalno, svagda s pogledom na to carstvo, na mogucnost i izglede njegovog uspostavljanja. Bez obzira sto je ovaj terminoloski i saznajni primat carstva slobode potisnuo drzavu u drugi plan, on joj, ipak, nije porekao svaki znacaj. Naprotiv. Na putu ka carstvu slobode drzava za Fihtea predstavlja vaznu tacku razvoja preko koje se mora proci. Bas u toj njenoj prolaznosti lezi njena nezaobilaznost. (shrink)

A useful introduction to the critical study of tourism, this brief text applies semiotics and cultural theory to deal with some of our most iconic global destinations. It offers accessible analyses of 18 famous tourist locations from the Taj Mahal to Red Square, and from the Eiffel Tower to Antarctica. Written in Berger’s friendly style, it allows students to critically examine the political, cultural and economic significance these locales and understand their importance to tourism. Study questions add more pedagogical value (...) to the highly readable text. (shrink)

Diderot?s universe is somewhat weird, often dreamlike and hallucinatory, and his ontology fluid and elusive. It comprises the existing, the non-existent and even contradictory entities, the boundaries between which cannot always be clearly delimited. This universe in which nothing is of the essence of a particular being and everything is more or less something or other, resembles the amorphous and oneiric world of Zhuangzi in which nothing is clearly defined, while essenceless things, floating in uncertainty and indeterminacy, literally blend into (...) one another. The author examines what the early Hollywood comedies of Preston Sturges and the Marx brothers can teach us about the metaphysics and the principles at work in this complex and intricate world. Didroov univerzum je unekoliko neobican, cesto nalik na san, halucinatoran, a njegova ontologija fluidna i neuhvatljiva. Ona, naime, obuhvata kako postojeca tako i nepostojeca, pa cak i protivrecna bica, izmedju kojih nije uvek moguce postaviti jasne granice. Taj univerzum, u kojem nista nema sustinu posebnog bica i svaka stvar je vise ili manje bilo koja stvar, mozda jos najvise podseca na Cuang Ceov amorfni i oniricni svet, u kojem nema nicega razgovetnog, a stvari koje bez ikakve esencije plutaju u neizvesnosti i neodredjenosti se doslovno prelivaju jedna u drugu. Autor razmatra sta nam o metafizici i principima koji vaze u tom kompleksnom i slozenom svetu mogu reci rane holivudske komedije Prestona Stardzesa i brace Marks. (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)

The general idea of this text is to reflect biopolitical constitution of the society and its implications related to the issues of animal welfare. Since animal in biopolitical formation is technically reduced to an object - commodity for contentment of the industry and of the people needs - critical public advisories are calling from moral, ethical and legal standpoint for attention to the fact that is necessary to protect animals from the unnecessary exploitation. It is obvious that animal protection is (...) evoking animal rights question. But in the last instance protection of animal rights is related to the nutritional dilemma of animal food use. Question is arising: does animal rights in particular also envisage change in food politics, what is for instance the extreme vegan option taking for granted? This challenge sent to the culture of all-food eaters is opening up new questions and dilemmas. First of all, there is a question linked to the right of men to choose his own nutritional option, and of course dilemma which is related to scruples about meat-eaters and their ability to love animals. Opsta ideja ovog teksta je promisliti biopoliticnu konstituciju savremenog drustva i njene implikacije vezane za status zivotinja. Posto je zivotinja u biopolitickoj konstituciji tehnoloski gledano svedena na objekt - na predmet za zadovoljavanje potreba industrije i populacije - kriticna masa upozorava sa moralnog, etickog i pravnog gledista, da je potrebno zastiti zivotinje pred neopravdanom eksploatacjom. Zastita zivota evocira pitanje prava zivotinja, koja nas dovode u poslednjoj instanci do dileme vezane za upotrebu zivotinja u prehrani. Postavlja se pitanje: da li zastita prava zivotinja podrazumeva i promenu politike ishrane - napustanje ishrane mesom - kako zahteva ekstremna veganska opcija? Taj izazov upucen kulturi svastojeda povlaci za sobom pre svega onu vrstu pitanja koja se ticu prava coveka da sam iazbere nacin na koji ce se prehranjivati, odnosno dilemu da li je covek sposoban za ljubav prema zivotinjama uprkos cinjenici da se njima prehranjuje. (shrink)

Author considering, appearing and existing modern idea about university like one of the most important institution of knowledge which is arise in modern epoch. In this work particular attention will be initiated on considered different ideas and conception university which were before so-called Himbolt?s idea of university which has global disposition and which is in the last two centuries regardless on period of crisis, had dominant position in contemporary high school education.. The second part of work is consecrated on analysis (...) constitute the first Serbian university. In this part of work will be analyze different treatise and projects of university which are during 19. and on the beginning of 20. century arise in circle of Serbian intellectual elite in which are essentially influence at form of institutionally profile the first Serbian university. The third part of work surround there different phase of develop on university and university education in Serbia in XX and on the beginning of XXI century. The first phase present the time between two war; the second phase is consecrate the time of and the third phase consecrate the last decade of XX and the first decade of XXI century in which are tempestuous changes in society announce new searching and fundamental over questioning the state in our high school institution with primary target that theirs work coordinate with standard of European universities and that way accomplish theirs integration in net of European universities. Autor razmatra uslove nastanka srednjovekovnog univerziteta, shvacenog kao korporacije fakulteta, i govori o filozofskim idejama koje su uticale na stvaranje i sirenje moderne ideje univerziteta, sigurno jedne od najznacajnijih institucija znanja koja je nastala u modernoj epohi. U ovom radu posebna paznja bice posvecena razmatranju razlicitih filozofskih ideja univerziteta koje su prethodile stvaranju tzv. Humboltove ideje univerziteta koja je u poslednja dva veka, bez obzira na periode krize, imala u savremenom visokom skolstvu dominantnu poziciju. Drugi deo rada posvecen je razmatranju procesa konstituisanja prvog srpskog univerziteta. U ovom delu rada bice analizirane razlicite rasprave i projekti univerziteta koji su tokom 19. i pocetkom 20. veka nastali u krugovima srpske intelektualne elite i koji su bitno uticali na institucionalni karakter i obrazovni profil prvog srpskog univerziteta. Treci deo rada obuhvata razmatranje cetiri razlicite faze razvitka modernog univerziteta i univerzitetske nastave u Srbiji u XX veku. Prvu fazu cini period od osnivanja Beogradskog univerziteta do pocetka Prvog svetskog rata. Druga faza je posvecena razmatranju univerzitetskog obrazovanja u medjuratnom periodu, a treca i cetvrta faza obuhvataju analizu razvitka i funkcionisanja univerziteta u doba komunizma i pocetak tranzicije. Burne promene u nasem drustvu devedesetih godina XX veka, najavile su nova traganja i temeljna preispitivanja stanja na nasim visokoskolskim institucijama s osnovnim ciljem da se njihov nacin i program rada uskladi sa savremenim evropskim univerzitetskim standardima i na taj nacin pripremi njihovo integrisanje u mrezu evropskih univerziteta. (shrink)

U ovom tekstu pokusacu da protumacim promene kod Nea, glavnog lika trilogije Matriks, na zaledju Platonovih i Dekartovih ideja, kao i Hegelovih iz Filozofije istorije i Fenomenologije duha. Iako?filozofski?, Matriks nije razvucen niti dosadan film: umesto da beskrajno pricaju, likovi neprestano rade i taj ih rad menja. Suprotno rasirenom misljenju, ova interpretacija ne nalazi Dekartovu radikalnu sumnju u prvom delu trilogije, vec ga vidi kao dosledni platonizam. No, u njemu ima kartezijanskih motiva. Rezultat prvog dela jeste hegelovska nesretna svest. Sve (...) je to tek priprema za kljucni momenat cele trilogije, tj. dijalog Nea i Arhitekte. Neova odluka da odabere spas Triniti protumacena je u Hegelovim kategorijama beskonacnog prava subjekta da zadovolji sebe u onom sto radi; zbog toga je sesti Neo nov. Nakon pokazivanja razlika u ciljevima Nea i Agenta Smita, kao i preobrazaja ciljeva ljudi, treci deo teksta bavi se samim krajem Matriks revolucija i analizira ga koristeci Marksove ideje, s referencama na Platona i Nicea. (shrink)

Karl Smit se obicno smatra teoreticarem totalne drzave, totalnog rata i totalnog neprijateljstva. U clanku, medjutim, autor pokusava da pokaze da je od 1937. do 1944, Smit upozoravao na to da su totalni rat i totalno neprijateljstvo opasni po Nemacku i da se mora zaustaviti perpeturanje svih napora za totalizacijom neprijatelja, koji su zapoceli 1914. U svojim teorijskim radovima iz ovog perioda on je nalazio mesta samo za totalnu drzavu - a pogotovo za onu koja je dovoljno jaka da se (...) odupre iskusenju da objavi totalni rat totalnom neprijatelju. Totalna drzava koju je preporucivao Hitleru i njegovim nacionalsocijalistickim sledbenicima bio je nemacki Rajh, kao deo Evrope uredjenje i podeljene izmedju velikih prostora. Pozicionirana u sredini Evrope, izmedju ostalih sila Nemacka je trebalo da bude dovoljno pazljiva da ratuje samo protiv istocnih neprijatelja i samo za 'pravedne' granice. Zaokruzujuci na taj nacin svoj veliki prostor, Nemacka je trebalo da se okrene zadatku eksploatacije razlicitih naroda, kao sto su Poljaci, Cesi i Slovaci, koji su bili proglaseni kao nesposobni da imaju vlastitu drzavu i osudjeni na to da sluze gospodarsku rasu - Nemce. (shrink)

Suvremeni svijet izražava veliku potrebu za etikom u financijskim, gospodarskim, političkim i općenito socijalnim sferama. U tom kontekstu teorija društvenog izbora A. Sena, indijskoga ekonomista, filozofa i dobitnika Nobelove nagrade za osobite doprinose na području ekonomije, predstavlja važan čimbenik u ostvarivanju društvenih ciljeva, a ima i ključnu ulogu u formiranju zdravog društvenopolitičkog poretka. U ovom članku u središtu našeg interesa bit će implementacija skupa sposobnosti u sfere društva, te kritika utilitarističkih pristupa ekonomskom razvoju. Govorit ćemo o slobodama koje se trebaju (...) razumjeti kao obveze koje uključuju odgovornost za druge, kroz racionalan društveni izbor, tako da se na taj način formira razumski čvrsta etička podloga, iz koje se formira koherentan sustav vrijednosti koji se zasniva na povjerenju, spremnosti na suradnju te se na taj način i pojedinac samoostvaruje. Time zapravo dolaze do izražaja individualna i komunitarna razina morala.Contemporary world expresses a great need for a code of ethics in the financial, political and in the social spheres in general. In this context the theory of social choice of A. Sen, the Indian economist, philosopher and winner of the Nobel prize for his personal contribution in the field of economy, represents an important factor in the realization of social goods and also plays a key role in the formation of a sound socio-political order. The implementation of capabilities into the social spheres and the critique of utilitarianism will be in the focus of our interest in this article. At that context we’ll mention freedoms that have to be understood as commitments which include responsibility for other people through rational social choice which is the rational solid ethical base from which we form coherent system of values based on trust, willingness for cooperation, so on that way the individual also fulfils himself/herself. According to that, to the expression also comes individual and communitarian level of moral. (shrink)

Američki filozof Stanley Lewis Jaki, analizirajući kreativne momente u povijesti znanosti, zaključuje da staze kreativne znanosti i filozofski putovi prema Bogu sačinjavaju jedinstveni intelektualni pravac. Taj zaključak temelji na činjenicama da znanstvena metoda pretpostavlja koherentnu racionalnost kozmosa, te da je epistemologija svih kreativnih znanstvenika umjereni realizam. Inkorporiranje tih elemenata u filozofsko promatranje, prema našem autoru, nužno vodi ka klasičnim aposteriornim metafizičkim dokazima za Božje postojanje. Posebnu potvrdu te teze vidi u Gödelovim teoremima, čija primjena u kozmologiji dokazuje kontingenciju svemira, temeljni (...) princip svih aposteriornih dokaza za Božje postojanje.American philosopher Stanley Lewis Jaki, analysing creative moments in the history of science concludes that the ways of creative science and philosophical paths to the God consists unique intellectual vector. His conclusion is based on two facts: scientific method proposes coherent rationality of the Cosmos and that moderate realism is epistemology of all creative scientists. Incorporating such elements in philosophical perspective, by author, necessary leads to classical a posteriori metaphysical proofs of existence of God. He finds special confirmation of his thesis in Gödel’s theorems and its application in cosmology that proves contingence of the Universe, which is a basic principle of all a posteriori proofs of God existence. (shrink)

U ovom radu suprotstavljaju se dva moguca citanja Kantove prakticke filozofije olicena u dva razumevanja kategorickog imperativa. Po prvom razumevanju kategoricki imperativ propisuje uslov koji mora da zadovolji maksima delanja da bi cin koji se po njoj vrsi mogao da bude moralan. Takvo shvatanje se pokazuje kao konzervativno utoliko sto cuva vec postojece moralne norme jednog drustva. Obrazlaze se njegova homolognost logici zelje kako je izlaze francuski psihoanaliticar Zak Lakan i pokazuje se kako ono ne moze da obezbedi odgovornost subjekta (...) za njegove cinove. Njemu se suprotstavlja shvatanje po kome kategoricki imperativ propisuje nacin samog htenja jedne maksime; taj se nacin pokazuje kao analogan nagonu smrti i obrazlaze se njegov revolucionalni i eticki karakter. (shrink)

Albert Einstein je svojom specijalnom teorijom relativnosti definitivno opovrgao svaku mogućnost znanstvenog legitimiranja mehanicističkog pogleda na svijet, što implicira i opovrgnuće one metafizike materijalističkog predznaka koja se temelji na koncepciji razdvojenosti prostora i vremena. On je u specijalnoj teoriji relativnosti zasnovao pojam vremena i prostora kao jedinstvenog zbivanja, a taj je pojam oslobođen i od ravne metrike kakva obilježuje još i koncepciju Hermanna Minkowskog. Mnoštvenost jedinstvena vremena-prostora ukida i Galilejeve i Newtonove pojmove kao što su: apsolutni prostor, apsolutno vrijeme, apsolutno (...) mirovanje, te nepromjenjivost mase, a jednako tako i apsolutnost činjenice koja sadrži istodobnost dva prostorno udaljena zbivanja. Time su uspostavljene pretpostavke za razvoj tzv. postmoderne kozmologije. Autor postavlja pitanje otvara li postmodernizam ukozmologiji put za obnovu raznovrsnih onto-teokozmo-antropologija kojima je zajedničko htijenje da se ukine ideja povijesnosti, ili pak, naprotiv, Einsteinovo ukidanje pravocrtnosti otvara prostor afirmacije autentične povijesnosti. A upravo se u toj antitezi između metafizike i povijesnog mišljenja sastoji temeljni prijepor današnje filozofije,suočene i s lažnom alternativom iracionalizma i hiperracionalizma.Albert Einstein hat durch seine Spezielle Relativitätstheorie jegliche Möglichkeit der wissenschaftlichenLegitimierung einer mechanizistischen Weltanschauungdefinitiv widergelegt.Diesimpliziert ebenfalls die Widerlegungeiner Metaphysik materialistischer Art,die auf derKonzeptionder getrenntenExistenz von Zeit und Raum begründet ist. In der Speziellen Relativitätstheoriehat Einstein den Begriff der Einheitlichkeit von Zeit und Raum als einheitlichenGeschehensgeprägt. Dieser Begriff ist befreitvon platter Metrik, die noch die Konzeption vonHermannMinkowski charakterisiert. Durchdie Vielfältigkeitder Einheitlichkeit von Zeit undRaumentfallen die Begriffe von Galilei und Newton . Damitwerdendie Voraussetzungenfür die Entwicklung der sog. postmodernen Kosmologie aufgestellt.Der Autorfragt, ob der Postmodernismus in der Kosmologie einen Wegzur Erneuerungdifferenzierter Onto-Theo-Kosmo-Anthropologieneröffnet, dergleichartigdem Verlangenist, die Idee der Geschichlichkeit aufzuheben, oder ob EinsteinsAufhebungder Linearität einen Raum für die Affirmierungauthentischer Geschichlichkeit eröffnet. Gerade in dieserAntithesezwischen Metapysik und geschichtlichem Denken liegt eine wichtige StreitfragederzeitgenössischenPhilosophie, die auch durchdie falsche Alternativezwischen Irrationalismusund Hyperrationalismus gekennzeichnet wird. (shrink)

Although former Yugoslavia constituted what was widely held to be the most "promising" communist country in terms of potentials for economic reform and political democratization, Serbia remained the only East European country in which the former communist elite managed to defeat its opponents in a series of elections and preserve important elements of institutional and ideological continuity with the old system. Moreover, its regime played a conspicuous role in Yugoslavia's violent collapse. In the specialist literature, the "Serbian exceptionalism" thesis has (...) been elaborated in a number of forms. These are critically reviewed in the first part of the paper, classifying the paradigms according to whether they emphasize: 1) Serbian traditionalist, authoritarian, and collectivist political culture, 2) the affinity between traditional Serbian national populism, Russophile anti-Westernism, and communism, 3) the exclusivist and assimilating character of Serbian nationalism, or 4) the appeals of the contemporary Serbian political elite led by S. Milosevic. In the second part of the paper an alternative explanation is presented that seeks to be both interpretively adequate and causally plausible. It rests on five basic factors: 1) historical legacy ; 2) institutional analysis ; 3) ideology ; 4) leadership and social base ; and 5) the role of the Diaspora.. Iako se pre 1990. smatralo da bivsa Jugoslavija medju svim komunistickim zemljama ima najbolje potencijale za ekonomsku reformu i politicku demokratizaciju, Srbija je ostala jedina istocnoevropska zemlja u kojoj je nekadasnjoj komunistickoj eliti poslo za rukom da porazi svoje protivnike u nekoliko uzastopnih izbornih nadmetanja i da ocuva znacajne elemente institucionalnog i ideoloskog kontinuiteta sa starim sistemom. Stavise, taj je rezim igrao krupnu ulogu u nasilnom raspadu SFRJ. U specijalistickoj literaturi, teza o "srpskoj izuzetnosti" razvijana je u razlicitim formama, cijem kritickom razmatranju je posvecen prvi deo rada. Identifikovano je nekoliko paradigmi, u zavisnosti od toga da li osnovni naglasak stavljaju na: 1) tradicionalisticku, autoritarnu i kolektivisticku politicku kulturu Srba, 2) afinitet izmedju tradicionalnog srpskog nacionalnog populizma, rusofilskog antizapadnjastva i komunizma, 3) ekskluzivisticku i asimilacionisticku prirodu srpskog nacionalizma, ili pak 4) odlike savremene srpske politicke elite na celu sa S. Milosevicem. U drugom delu rada izlozio je alternativno objasnjenje, ciji su glavni oslonci: 1) istorijsko nasledje, 2) institucionalna analiza, 3) ideologija, 4) osobine vodja i drustvena baza i 5) uloga dijaspore.. (shrink)

Doctor Stephen Strange was a renowned neurosurgeon in his “previous life”, but after his time in Kamar‐Taj he is mostly associated with his mastery of the mystic arts. In Doctor Strange people learn that mastery of physical skills is critical for mastery as a mystic. In addition to the physical skills of martial arts, the portrayal of Doctor Strange is reminiscent of many aspects of Eastern philosophical traditions. Ironically, the reason that Strange originally gave for seeking the elixir is that (...) he swore the Hippocratic Oath, which requires him to prescribe medical treatments for the good of his patients. One problem with applying the Hippocratic Oath to Strange's choice is that it's meant to apply to the doctor‐patient relationship. Perhaps Stan Lee and Steve Ditko, the creators of Doctor Strange, meant to show that, by losing his skill as a surgeon, Strange finally learned what it means to be a good physician. (shrink)

This paper interprets and analyzes the debate having taken place in 1995 between E. Gellner and A. Smith concerning the problem of the emergence of nations. This discussion is used as an example to show the basic general features of two approaches in theories of nationalism - the modernist and the ethno symbolic ones. Pointing to the common assumptions shared by Gellner's and Smith's theories of nations, the author interprets ethno-symbolism as a sort of internal self-criticism of the modernist standpoint. (...) This polemic is therefore interpreted not as a debate between "creationist" and "evolutionist" solutions to the problem of the emergence of nations, but rather as a debate between two theoretical paradigms defining different research priorities in studying nations and nationalisms. From this perspective, the author concludes that the ethno symbolic approach to the genealogy of nations has broader heuristic capacities than the modernist paradigm, at least when the emergence of "peripheral nations" and the understanding of the dynamic of their nationalisms are concerned. U radu je interpretiran i analiziran spor koji su vodili E. Gelner i A. Smit 1995. godine o problemu nastanka nacija. Na primenu ove diskusije prikazane su osnovne opste karakteristike dva pristupa u teorijama nacionalizma modernistickog i etnosimbolickog. Ukazujuci na zajednicke pretpostavke Gelnerove i Smitove teorije nacija, autor je etnosimbolizam tumacio kao jednu vrstu unutrasnje samokritike modernistickog stanovista. Na taj nacin, ova polemika nije interpretirana kao spor izmedju "kreacionistickog" i "evolucionistickog" resenja problema nastanka nacija, vec prevashodno kao spor dve teorijske paradigme koje razlicito odredjuju istrazivacke prioritete u tematizaciji nacija i nacionalizama. Sa tog stanovista, autor je zakljucio da etnosimbolicki pristup genealogiji nacija ima vece heuristicke kapacitete od modernisticke paradigme, bar kada je u pitanju problem nastanka "perifernih nacija " i razumevanja dinamike njihovih nacionalizama. (shrink)

Kako u svakodnevnom životu, tako i u pravu većinu ljudi smatramo odgovornim za postupke pretpostavljajući da su to njihovi postupci u smislu da nad njima imaju kontrolu. Pretpostavka koja dominira tradicionalnim filozofskim raspravama o moralnoj odgovornosti i teorijama kazne jeste da se osoba smatra moralno (pravno) odgovornom za počinjeni postupak ako taj postupak zavisi od nje na takav način da bi zaslužila osudu (kaznu) odnosno pohvalu (nagradu). Izazov koji prirodne nauke postavljaju pred ovakvo razumevanje moralne odgovornosti ne zaustavlja se na (...) klasičnoj mehanici već svoj novi, kompleksniji oblik zadobija pojavom kvantne mehanike, ali i razvojem neuronauke i psihologije. Relevantnost istraživanja prirodnih nauka za filozofske probleme objašnjavamo činjenicom da su drugu polovinu XX veka obeležila naturalistička metafizička i epistemološka nastojanja. Na ovaj način je otvoreno novo poglavlje odnosa filozofije i prirodnih nauka, a mi ga u ovom radu ispitujemo kroz razmatranje problema kompatibilnosti determinizma i moralne odgovornosti. Cilj rada je da ispitivanjem kako empirijskih argumenata kojima se u pitanje dovodi moralna odgovornost, tako i filozofskih argumenata koji figuriraju u ovim diskusijama ukažemo da rezultati naučnih istraživanja mogu biti plodonosni u kontekstu rasprava o slobodi volje, moralne odgovornosti i teorija kazne, isključivo ako na adekvatan način komuniciraju sa rezultatima filozofskih istraživanja zasnovanim na primeni filozofskih metoda poput metoda pojmovne analize. (shrink)

What should one do when one's philosophical conclusions run counter to common sense? Bow to the might of ordinary opinion or follow the indiscriminate force of philosophical reason, no matter where it leads? A few strategies have recently been proposed which suggest we needn't have to make this difficult choice at all. According to these views, we can accept the truths of common sense whilst simultaneously endorsing philosophical views with which they seem to conflict. We can, for instance, accept it (...) as true that the Taj Mahal is in India, whilst also eliminating the Taj Mahal from our ontology. I argue that these strategies generate a new conflict with common sense and thus undercut one of the central motivations that drives them. I also argue for the stronger claim that these kinds of ‘truth-salvaging’ strategy are incapablein principleof reconciling theory with common sense. This does not mean that they must be abandoned, for there may be good independent reasons for endorsing them, but it does eliminate one of their most promising advantages. The upshot of the paper will be two-fold. First, one of the major motivations for endorsing these kinds of strategy will be severely undermined. Secondly, and perhaps more significantly, it will mean that for those who think philosophy should be strictly constrained by common sense, all radical ontological views will effectively be off the table. (shrink)

For the contemporary Serbian sociology of religion it is evident that the process of desecularization has been present on the social scene of Serbia in the last fifteen years. Sociologists have provided arguments for this claim based on data gathered in Serbia during this period. The religious changes in question have been empirically recorded in all aspects of attachment to religion and the church, that is, in aspects of religious identification, doctrinal beliefs and religious behavior. Certain political subjects and social (...) scientists feel that social life in Serbia is getting increasingly, and that religion and church are exerting influence within social fields they are not supposed to, if Serbia is to become a secular, democratic state. The paper analyzes some major conditions of the clericalization of the Serbian society. U savremenoj srpskoj sociologiji religije nije sporno da je u poslednjih petnaestak godina na drustvenoj sceni proces desekularizacije. Sociolozi su taj proces argumentovali pozivajuci se na iskustvenu evidenciju koja je za to vreme stvorena u Srbiji. Navedene religijske promene empirijski su evidentirane u svim segmentima vezanosti za religiju i crkvu, dakle: u segmentu religijskog identifikovanja, doktrinarnog verovanja i religijsko-obrednog ponasanja. Postoji misljenje nekih politickih subjekata i drustvenih naucnika da se drustveni zivot u Srbiji sve vise klerikalizuje i da religija i crkva ispoljavaju svoj uticaj tamo gde ne bi smelo da ga bude ukoliko Srbija treba da bude laicka, demokratksa drzava. U tekstu se analiziraju neki od vaznih uslova klerikalizacije drustva. (shrink)

Polazeci od prve krivulje u izradi koncepta 'postajanja-manjinom' Deleza i Gatarija ispitujemo odnos koji postoji izmedju dva pravca problematizacije tog koncepta: analize istorijskih antagonizama cije su drustvene manjine danas 'nad-odredjeno' mesto; identifikacije jednog tipa pozicije unutar kolektivnih nacina iskaza. Time razmatramo, isto tako, i problem onoga sto bi moglo da znaci politicko zauzimanje manjinske pozicije u diskursu. Upravo na taj nacin suocavamo borbe manjina shemi borbe klasa, ispitujemo odredjene veze izmedju procesa 'proleterizacije' i 'minorizacije' te na toj osnovi zasnivamo pitanje (...) novog internacionalizma. (shrink)

Osnovna namjera ovog rada je ukazati na Heideggerovo povijesno osvještavanje metafizičkog mišljenja istine kod Platona. Povijesno osvještavanje približava iskonsko iskustvo istine i čini jasnima razloge gubitka tog iskustva u metafizici. Promišljanje biti istine preko povijesnog osvještavanja Platonova mišljenja otkriva u njemu početak zaborava izvornog iskustva bitka. Pri interpretaciji Platonove Politeje Heidegger se zaustavlja na problemu zaborava bitka i s njim povezanim svođenjem neskrivenosti na neskrivenost bića. Polazeći od vlastitosti egzistencije on čini izričitom diferenciju bitka i bića te na taj način (...) otklanja zaborav bitka i dovodi u blizinu izvorno iskustvo istine.Die vorliegende Arbeit ist eine Untersuchung der geschischtlichen Besinnung Heideggers über das metaphysische Denken der Wahrheit bei Platon. Durch die Verwindung der Platonischen Auslegung des Seins als Idee entdeckt Heidegger das grundlegende metaphysische Prägung des Wesens der Wahrheit in ihrer ursprünglichen Gewesenheit. Indem Heidegger die anfängliche Gestalt der Seinsvergessenheit betrachtet, bereitet er ihre Überwindung vor. In der Interpretation des Höhlengleichnisses aus der Politeia konzentriert Heidegger seine Aufmerksamkeit besonders auf das Problem der Differenz zwischen dem Seienden und dem Sein, Beseitigung der Seinsvergessenheit und des damit verbundenen Problems der Eigentlichkeit. (shrink)

SAŽETAK: Empiristi su tvrdili da se medicinsko znanje u cjelini može steći na temelju iskustva i da za njegovo formiranje i primjenu nije potrebna nikakva teorija. Ključni dio toga stava sastoji se u odbacivanju istraživanja uzroka bolesti. Medicinsko se znanje sastoji od teorema koji su generalizacije izvedene na temelju iskustva. Ranije analize generalizacija kojima se služi medicina, kao i rasprave o stručnom znanju općenito, pokazuju da je među grčkim liječnicima i filozofima bio prihvaćen stav da ispravne generalizacije koje nekoj djelatnosti (...) jamče status umijeća jesu eksplanatorne generalizacije – takve koje uključuju poznavanje uzroka. U članku istražujem na temelju čega empiristi mogu za neeksplanatorne generalizacije zahtijevati isti status i nastojim pokazati da je njihov argument u osnovi taj da statistički kriterij formulacije takvih generalizacija jamči njihovo podudaranje s događajima koje opisuju, što eksplanatornegeneralizacije ne mogu osigurati.The Empiricists argued that medical knowledge is a matter of experience, and that no theory is required either for its formation or application. The central part of their position was rejecting the possibility of the discovery of causal connections by the use of reason. The theorems that make up medical knowledge are empirical generalizations that do not include the specification of the cause. However, the Greek authors outside Empiricism, both medical and philosophical, made a strong case for the claim that a generalization must be explanatory to be scientific or artistic. In this paper I discuss how non-explanatory generalizations, being statements of frequency of joint occurrences which are statistically accurate, can be taken by the Empiricists as scientific. (shrink)

U ovom radu autor nastoji da svoju knjigu Filozofska zivotinja: zoografski nagovor na filozofiju izlozi vlastitoj bespostednoj analizi ne bi li je preventivno odbranio od potencijalnih kritika drugih. Na taj nacin, s druge strane, on veruje da upravo otvara prostor za takav govor o knjizi i temama koje ona provocira koji ne bi bio tek nakanadno uredno registrovanje i/ili prigodna pohvala, vec njome inspirisan samosvojni prilog koji joj nazad odjekuje.

The main intention of the work that deals with the Nicolo Machiavelli thought is to point out the obvious paradox between the high political goal and the legitimating of all possible means for its realization. Are evil deeds inevitable in the sphere of politics and under what circumstances the immorality contained in political acts could be transformed into common good? The text asks additional questions such as about the accomplishments of ambitious political projects, the relationship among the ideologist and the (...) representative of political power, the transformations of the means into the ends, the use of violence and indoctrination in political acts, revolutionary and evolutionary political methods, etc. The author claims that political technologies recommended by Machiavelli basically haven't diminished, but have taken on more modern and more adequate forms. Osnovna namera teksta je da prateci misao Nikola Makijavelija ukaze na ociti paradoks izmedju visoko postavljenog cilja i opravdanja svih sredstava da bi se taj cilj realizovao. Da li je cinjenje zla neminovni ulog u sferi politike i pod kojim uslovima se amoralnost sadrzana u politickim cinovima moze transformisati u opste dobro? Tekst postavlja i dodatna pitanja, poput ostvarljivosti ambicioznih politickih projekata, odnosa ideologa i nosioca politicke moci, transformacije sredstava u ciljeve, koriscenja nasilja i indoktrinacije u politickim preokretima, revolucionarne i evolutivne metode politickog postupanja i sl. Autor iznosi zakljucak da politicke tehnologije koje je Makijaveli preporucavao u osnovi nisu iscezle, vec su zadobile samo zadobile modernije i adekvatnije oblike. (shrink)