In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christian Ethics and Commonsense Morality: An Intuitionist Account by Kevin JungAleksandar S. SantracChristian Ethics and Commonsense Morality: An Intuitionist Account Kevin Jung NEW YORK AND LONDON: ROUTLEDGE, 2014. 202 PP. $145.00In Christian Ethics and Commonsense Morality: An Intuitionist Account, Kevin Jung boldly constructs and defends a commonsense morality of intuition as a plausible ethical theory against both postmodern constructivist ethical systems and narrow objectivist theories. Following the antifoundationalist (...) ethical methods of postmodern approaches to reality and morality in chapter 1 and a moderate defense of realism in chapter 2, Jung attempts to save both objectivity and de-feasibility of moral realistic accounts, offering some modern reinterpretations of moral realism in chapters 3 and 4. All these forms of Wittgensteinian conceptions of realism unsatisfactorily lead to infinite regress in justifying claims because they are grounded only in the wishes, interests, and sentiments of the individual culture and society (60).After a brief introduction to the unique role of emotions in ethical theories, his investigation leads to reconciliation between objectivist naturalistic ethics [End Page 192] and theological forms of ethical theories. Theological ethicists can remain committed to intuitionism (objectivist and naturalistic forms of common morality) refined by particular religious expressions of morality (112). Intuitionism, broadly defined in chapter 7, is described as "initial appearances" (118); moral truths, according to Jung's intuitionist account, are "mediately self-evident" (128), not "immediately," because it still requires careful reflection and cognitive searching for objectivist grounds of morality. Jung's affirmation of the plausibility of intuitionism seems to be a final blow to all forms of postmodern and skeptical accounts of antifoundationalist forms of ethical theories; he successfully defends an intuitionist account of morality against its naturalist and religious critics.The last chapter offers three types of relationship between commonsense morality and Christian morality. The identity model reduces Christian morality to commonsense morality. The two-tier model considers Christian morality to be a superior form of morality with instrumental value of commonsense morality. And, finally, integration, Jung's favorite model, considers commonsense morality as neither identical nor subordinate but central to Christian morality (163). With this he affirms that Christian morality is unique not because of differences in moral beliefs but because "it is fully committed to recognizing the oneness of humanity and the universally accessible nature of basic moral truths for all human beings" (166). Jung's reflection is exceptionally insightful. Building the case as a good lawyer, he leads us to the defenseless nature of constructivist postmodern moral theories and their revisions as well as to a commitment of Christian morality to the objective commonsense morality. On this view, even heroic moral acts based on obedience to God (such as Christian sacrificial love) might be compatible with commonsense morality. It is surprising, however, that Jung never consulted or quoted Bernard Gert's account of the common morality, especially when discussing differences between moral duty and ideals (167). Additionally, Jung's argument that Christian morality is unexceptional since moral knowledge can be obtained through multiple sources in which God also reveals his will (178) does not sufficiently probe into the distinctiveness of God's sometimes radical demands of Jews/Christians (e.g., Abraham's sacrifice of Isaac), which come not from intuitionist accounts of objective natural reason or common sense but from faith. Christian saints are not heroes of general moral example but heroes of faith, a qualitatively different realm of human experience. Still, audiences interested in all aspects of ethics will greatly benefit from this superb engagement with recent discussions. [End Page 193]Aleksandar S. SantracWashington Adventist UniversityCopyright © 2017 Society of Christian Ethics... (shrink)

In the first part of this paper we discuss some aspects of Detlefsen's attempt to save Hilbert's Program from the consequences of Godel's Second Incompleteness Theorem. His arguments are based on his interpretation of the long standing and well-known controversy on what, exactly, finitistic means are. In his paper [1] Detlefsen takes the position that there is a form of the ω-rule which is a finitistically valid means of proof, sufficient to prove the consistency of elementary number theory Z. On (...) the other hand, he claims that Z with its first-order logic is not strong enough to allow a formalization of such an ω-rule. This would explain why the unprovability of $\operatorname{Con}(Z)$ in Z does not imply that the consistency of Z cannot be proved by finitistic means. We show that Detlefsen's proposal is unacceptable as originally formulated in [1], but that a reasonable modification of the rule he suggest leads to a partial program already studied for many years. We investigate the scope of such a program in terms of proof-theoretic reducibilities. We also show that this partial program encompasses mathematically important theories studied in the "Reverse Mathematics" program. In order to investigate the provability with such a modified rule, we define new consistency and provability predicates which are weaker than the usual ones. We then investigate their properties, including a few that have no apparent philosophical significance but compare interestingly with the properties of the program based on the iteration of our ω-rule. We determine some of the limitations of such programs, pointing out that these limitations partly explain why partial programs that have been successfully carried out use quite different and substantially more radical extensions of finitistic methods with more general forms of restricted reasoning. (shrink)

Aleksandar Ignjatović. Delineating Classes of Computational Complexity via Second Order Theories with Weak Set Existence Principles (I).

У античкој философској традицији, време је поимано као кинетичка просторност. Св. Августин задржава овакво поимање времена али га такође одређује и као памћење и очекивање, који означују сопство као место пресека вечног и пролазног, које он дефинише као временски простор. Св. Максим Исповедник, ослањајући се на Кападокијске Оце, даје одлучујући допринос конституисању нарочитог хришћанског схватања времена и просторности, сагледавајући га у контексту есхатолошке персоналности. Творевина треба да превазиђе временску и просторну интервалност која истовремено представља услов могућности промене начина постојања творевине (...) кроз ипостасно сједињење са Логосом. Коначну истину творевине св. Максим описује као вечнокрећуће мировање, које представља ипостасно/личносно сједињење са Богом, и тиме личносни преображај спацио темпоралног темеља створених бића. (shrink)

The article examines the patient-doctor relationship, relying on Michel Foucault’s concept of the clinical gaze. We argue that during the last decades, a profound transformation of the social nature of medicine took place, one that Foucault’s understanding of the clinical gaze cannot adequately account for. First, the article offers an elaboration of the three-node network of clinical gaze, the clinic, and nosology to explain the positioning of the doctor and the patient within the specific social ontology generated by the rise (...) of medicine. We then discuss intensive but irresolute developments brought by technological advancements, especially the X-ray tube. Finally, we argue that in the contemporary clinic, equipped with a plethora of sophisticated devices, the position of the doctor endured the most radical transformation in comparison with Foucault’s proponent of the clinical gaze at the dawn of modern medicine. (shrink)

Aleksandar Kandić, Plato’s Animals, Indiana University Press, Bloomington, 2015).

Due to the decentralised nature of blockchain technology, NFT art has changed notions of authorship and ownership, diminished the role of art world experts, and influenced the global art market. However, the question of whether NFTs can be considered art at all remains open to debate. In order to distinguish NFTs from other digital and non-digital artworks, we will first provide an overview of what NFTs are and what kind of digital space they belong to. Secondly, we will analyse the (...) conditions that an NFT must fulfil in order to be considered an artwork, according to its inherent characteristics. The results will show that, firstly, an NFT artwork depends on its artistic concept; secondly, its representational content has to be a visual interpretation of the NFT concept and related to data according to the concept; and finally, the concept defines the whole ecosystem and the aesthetic properties of NFT artworks. (shrink)

This is a guide for building specific ethics standards for the criminal intelligence service which can be used for in-house arbitration, facilitation or adjudication of ethics issues.

Karl Marx u Njemačkoj ideologiji i Kapitalu uvodi optičku metaforu ljudskog oka kroz koju tumači problematiku ideologije i robnog fetišizma. U radu se razmatraju mogućnosti interpretacija ovih Marxovih metafora. U svjetlu se tih interpretacija razmatra jedna od središnjih postavki vizualnih studija da se vizualna kultura moderniteta gradi na potkopavanju epistemološke prevlasti viđenja. Rad problematizira koncepciju modernističkog utjelovljenog promatrača koju uvodi američki povjesničar umjetnosti Jonathan Crary. Prema Craryju, ova drugačija ideja promatračkog subjekta potkopava klasičnu filozofijsku ideju o rastjelovljenosti spoznajnog subjekta. Prema (...) Craryjevoj argumentaciji takva se klasična ideja subjektivnosti s modernitetom ne zamišlja više kao temelj spoznaje, nego kao figura ideologije. Međutim, preokretanje Marxova odnosa između optičkih metafora i pojmova ideologije te fetišističkog karaktera robe baca potpuno drugačije svjetlo na pitanje promatračke subjektivnosti. Završna je postavka rada da se camera obscura i ljudsko oko ne trebaju isključivo shvaćati kao puke metafore koje je Marx u Njemačkoj ideologiji i Kapitalu upotrebljavao kao analogije preko kojih je tumačio pojmove kao što su ideologija ili fetišizam robe. Postupak čitanja može isto tako ići i u obrnutom smjeru: camera obscura i ljudsko oko su pojmovi koji su objašnjeni posredstvom već definiranih pojmova ideologije i fetišizma robe. Ako se perspektiva čitanja zamijeni na taj način postaje jasno da iz postavke o utjelovljenom promatraču ne proizlazi nužno i postavka o utjelovljenom karakteru doživljajā viđenja.Camera obscura and human eye were key metaphors engaged in the interpretation of the concepts of ideology and commodity fetishism in Karl Marx’s fundamental texts German ideology and Capital . The aim of this paper is to reconsider interpretative strategies that Marx used while he was proposing his main thesis on ideology and commodity fetishism. In the light of these considerations the paper addresses one of the central propositions of the contemporary visual studies that modern visual culture undermines epistemological privileging of the vision. The paper critically discusses the concept of the embodied observer that American art historian Jonathan Crary introduced in the philosophy, art history, cultural history and visual studies. According to Crary the idea of vision as primarily rooted in the corporeality of the observer undercuts Cartesian idea about vision as primarily disembodied event. Crary claims that with the rise of the modernity disembodied subjectivity turns from the site of the knowledge into the figure of ideology. However, reversing the Marx’s relation between optical metaphors and concepts of the ideology and commodity fetishism poses the problem of the observing subjectivity in the quite different terms. Final proposal of this paper is that camera obscura and human eye should not only be considered as optical metaphors that Marx used in German ideology and Capital as mere analogies for explaining concepts such as ideology or commodity fetishism. Reading procedure could well go into the opposite direction: the camera obscura and the human eye are the concepts explained via the already defined concepts of the ideology and commodity fetishism. If the reading perspective is switched in that way it is clear that the thesis of the embodied observer does not necessarily entail the embodied character of the visual sensations. (shrink)

This systematic assessment of the political thought of the Yugoslav historian and statesman Jovanovic chronicles his intellectual trajectory.

Jean Baudrillard is one of the outstanding representatives both of French poststructuralism and postmodernism. Because of radical criticism it was not possible for him to establish a logically coherent theoretical system; the philosophical aspects of his work are specifically merged, therefore, into a critical asystematic fragmentarism, which is the subject of this work. From the critique of the political economy of the sign, through critiques of rationalism, reality, progress, truth, history to the theory of simulation, Baudrillard's specific para-concepts (fatal strategy, (...) symbolic exchange, seduction, hyperreality, pataphysics, etc.) are constantly fragmentarily present in the development of his thought. These concepts are Baudrillard's attempt at disengagement from modern philosophy and his new, unsystematic postmodern view of reality in general. In the analysis of binary metaphysical oppositions (reality-simulation, subject-object, knowledge-seduction, history-end, radical-irradical nihilism, metaphysics (God)-pataphysics), Baudrillard is radically exclusive through the arbitrary preference of one over the other concept. his ideas, it is possible to conclude that these dualistic antagonisms are also paradoxically compatible in his system, this compatibility is very close to the irrational mysticism of this thinker. This book is a clear and lucid presentation of this unique brand of postmodernism to English speaking scholarship. (shrink)

John M. Cooper, Plato’s Theaethetus, New York, Routledge, 2015 Aleksandar Kandić.

Summary: In this paper, I will try to present the idea of economic triadology as it appears in St. Irenaeus, Tertullian and St. Hippolytus, during conflicts with the modalists of their time. Through comparative analysis, I will strive to highlight the particularities of their learning as well as common motives and argumentation. I will also point out the major shortcomings of the triadology thus established, as well as the elements that the Church will recognize as an authentic expression of her (...) own tradition. (shrink)

Original essays by philosophers of language and philosophers of time exploring the semantics and metaphysics of tense.

This article explores three dimensions of the current state of gender equality in Serbia: public policy on gender equality, public opinion on gender equality and the context of Serbia’s accession to the EU. Using data from the recent public opinion survey of citizens’ attitudes towards gender equality, the authors address the following issues: harmonization of public policy on gender equality in Serbia with EU policies; differences between public policy on gender equality in Serbia and citizens’ preferences; convergences/divergences between citizens of (...) Serbia and EU citizens regarding gender equality. As Serbia’s policy of promoting gender equality in the last decade has been dominated by the political goal of accession to the EU, it shows where the opinions converge, and where there are certain differences. The authors show the complexity of ideological positions among average Serbian citizens, while highlighting different paradigms in the official public policy on gender equality. While Serbian citizens still do not place gender equality high on their political agenda, they are convinced that it has a certain value, which does provide some important pointers for the future. (shrink)

Zbornik tekstova različitih autora o odnosu pravoslavlja prema ekumenizmu i ekumenskom pokretu.

The book provides a comparative analysis of the criminal justice systems in the post-Communist 'transitional' countries of Eastern Europe and examines the underlying value-matrix for changes in the various aspects of these systems.

This book engages with the conceptual intersections of post-Yugoslav literature, focusing on analyses of postism and temporality.

: This book makes interesting reading not only because of the subject but also because of the authors’ approach to it. It is, in fact, an energetic and thought-provoking dialogue between a libertarian political economist, Nikolai G. Wenzel, and a conservative political philosopher, Nathan W. Schlueter. By setting aside the journalistic urge for simplifications and […].

This paper offers a critical insight into the present moment of Croatian literary and cultural theory by combining an overview of the main actors and interests with a problem-specific approach to the underlying tension or quarrel that is defining and shaping the field of Theory in the Croatian context. The paper depicts a cross-generational debate on the fictionality and reification of/by Theory. Deconstructive operations and the broad historicizing of Theory itself are used along with the specificities of the Eastern gaze: (...) “othering,” interstitiality and the traces of previous conjunctures that strongly influence the Croatian theoretical scene. (shrink)

This article aims to give a survey of preparations conducted by Spartan king Agis III before he commenced his war against Macedonians. Based on the remaining narrative sources, mostly Arrian, Diodorus, Curtius Rufus and Justin, the author gives an account of king Agis’ doings up until the very beginning of his war. The author argues also why is that a real, full open war, not a "rebellion" as it is dubbed in some of the literature. Author gives his opinion about (...) the beginning of the preparations for the open war and concludes that they began in November 333 BC, at latest. This article also tackles the question of mercenaries which Agis took after the Battle of Issus. Due to the uncertainty of the sources themselves it can be concluded at best that Agis hired a great number of them after Issus. (shrink)

The article provides an account of the unlikely revival of the medieval Just War Theory, due in large part to the efforts of Michael Walzer. Its purpose is to address the question: What is a just war theorist? By exploring contrasts between scholarly activity and forms of international activism, the paper argues that just war theorists appear to be just war criminals, both on the count of aiding and abetting aggression and on the count of inciting troops to commit war (...) crimes. (shrink)

The Laozi expounds a thoroughgoing and sustained criticism of government and society. In this paper, I will demonstrate that although this criticism is addressed to the ancient Chinese state, it can also have some validity for the modern state of today. I will first briefly discuss the metaphysical grounds of this criticism and stress that the ruler should use wuwei in governing. Then, I will examine the Laozi’s criticism of the oppressive governments that use unnatural governing through youwei which increases (...) the state disorder, as well as how this criticism is supported by its metaphysical grounds. Third, I will show that the selfish desires may significantly contribute to the state disorder and that the only one to be blamed for the arousing of them is the ruler. At last, I will attempt to show that this criticism may also to a certain extent be directed toward today’s modern state. (shrink)

Samuel R. Buss and Aleksandar Ignjatović. Unprovability of Consistency Statements in Fragments of Bounded Arithmetic.

The story of David and Goliath is one of the most famous biblical stories. It had an impact on many branches of contemporary art. It is also an inevitable part of religious education and general education in all schools. Knowing the fact that the Church Fathers have an essential part in the lives of many Christians today (in the Orthodox Church, they were role models from the very beginning), it is interesting to see how did they, these original theologians, read (...) and interpret the story of David and Goliath. Was it for them, in the time when the Bible was the most sacred book for all, important as it is for us today? Did people during the sports events of that time talk on the markets about the underdog who struck the giant? Additionally, if one looks at the ancient Greek and Hebrew text, one will find out that the Hebrew version, which was used as the source for most modern translations, is 40% longer than the Greek one. Could the works of the Fathers help us to determine which version of the story is the Holy Scripture for Christians today? (shrink)