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This work presents some answers on the question of pain and suffering in the ancient greek philosophy and poetry. There a three possible answers, and each and every one of them provides one kind of solution to the problem. First answer is that Zeus is provider of good as the bad which is present in human life. Second answer speaks about relations between gods and men. Third answer provides solution that labour is solution and alleviation in human life, as a gift from the gods. Only hard work is solution to the problems in the world and in life of mortal men.
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Pero Pavlović: Orovci, Ruđerovim imenom probuđena povijest, Neum ‒ Dubrovnik, 2011. (Preuzeto iz knjige Božice Zoko: Bolje vas našla! Od pjesme do pjesme, uz pjesništvo Pere Pavlovića)
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Život(h)inj(ic)e knjiga basni, hrvatskog pjesnika i slikara iz Pridrage, Zvonka Čuline, Od ponosa i sreće kad je život pjesma, do žalopojki stresa i kompleksa. Biblioteka ZaPis 10 (Projekt Za-Pis – Zavičajni pisci i slikari). Nakladnik – Gradska knjižnica Benkovac. Urednik Mile Marić, Benkovac 2014. Znalački urađena knjiga u svim oblicima knjiškoga izraza. Pamtljiv rukopis ilustratorice (Karolina Kulier Čulina). Format i lice knjige. Prelom. Grafičko oblikovanje. – da (nam) situacija bude jasna / a sudbina uvijek krasna / svakog dana / jedna basna! ‒ Zvonko Čulina.
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Od početka rata u Bosni i Hercegovini, vode se polemike oko toga kako treba biti uređena BiH. Svi mirovni sporazumi koji su predlagani od strane međunarodne zajednice nisu doveli do prestanka rata u BiH, sve do 1995. godine kada je potpisan Daytonski mirovni sporazum. S Daytonskim mirovnim sporazumom, a prije njega Washingtonskim sporazumom, došlo je do prestanka rata u BiH. Rat u BiH je zaustavljen ali trajni mir i dogovor nije postignut. Ovaj sporazum je trebao biti samo prijelazni oblik prema uređenju BiH kao stabilne, održive i prosperitetne države. Ni dva desetljeća nakon potpisivanja Daytonskog mirovnog sporazuma nije riješeno pitanje BiH niti je postignuta ravnopravnost njezinih konstitutivnih naroda. Složena država kao što je BiH ne može biti ustanovljena kao unitarna građanska država. Hrvatski narod u BiH prema provedenom istraživanju treba dobiti vlastitu federalnu jedinicu. Osim vlastite federalne jedinice anketirani građani su odgovorili da se u BiH treba mijenjati izborni zakon prema kojemu bi sva tri naroda na izborima trebala birati svoje političke predstavnike. Jedno od ključnih pitanja je pitanje o promjeni uređenja BiH kao države dvaju etniteta gdje će više od polovice anketiranih odgovoriti potvrdno. Promjena uređenja BiH je nužnost jer s uređenjem BiH kao države dvaju entiteta i triju naroda, bez podjednakih prava nije moguć niti ulazak BiH u europske i svjetske organizacije.
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The paper discusses the Herzegovinian traditional medicine, folk names for the disease that plagues people in the past, the parts of the body exposed to the disease and how the people appointed body parts. There are many drugs of plant, animal and mineral origin by the people made themselves. They were taught by the experience of elders books and herbal manuals that brought recipes for specific diseases. People from Herzegovina have always, even in illness, to help affected God, the mercy of God, Our Lady and the saints of God. They prayed, fasted, did vows. Very rarely they are practiced superstition. Traditional medicine has left a deep mark on this nation and people still use inherited, acquired knowledge in a variety of diseases.
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U jubilarnom dvobroju Osvita (79/80) koji je izišao 2014. objavljen je tekst Zdravka Kordića Sidrište u Sredozemlju. Riječ je o kritičkom osvrtu na moju knjigu pjesama Humčice, biljčice, slike nebeske koju je objavila zagrebačka Alfa 2013. Nije mi cilj polemizirati s autorom. Što je napisao ‒ napisao. Njegovo je to osobno pravo, i to poštujem. Nadam se da spomenuti tekst nije pisao iz zavisti. Očit je kopernikanski obrat u odnosu na njegove dosadašnje ocjene moje poezije. Što su neki drugi rekli o mom pjesništvu ‒ rekli su. S time se autor ne mora složiti. Možda autor i ne zna u koje je udžbenike, čitanke, antologije, i druge izbore, uvrštena moja poezija, pa napisa ono što napisa. To nije sada bitno.
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In his version of philosophy of biology Neven Sesardić infers far-reaching moral and political consequences of certain research in genetics. He assumes that detected differences in IQ between white and black students are inherited and that they cannot be explained or changed by any kind of influence from environment. On such basis he develops a theory of genetically determined inferiority of black race. That theory states that all data about social and economic failures of Afro-Americans are the result of their poor biological inheritance and not of social segregation or racial discrimination. Therefore, any policy intended to diminish or to eliminate social and economic differences between poor and rich people, such as affirmative action policy, is doomed to fail. In this paper I oppose to Sesardić’s philosophical interpretation of genetics and his inferring to politics and society. I argue that many relevant geneticists do not accept such philosophical interpretation and its political consequences. Counter to Sesardić’s strong statement that all environmentalists are infected by leftist political ideology, the claim is that their scientific research, and not their a priori political convictions, lead them to abandon one-sided hereditaristic philosophical interpretation and its political implementation. I specially focus on the history of slavery in America and current records of race discrimination as important elements of social environment which cannot be denied in any serious attempt to explain class and race relations in contemporary America.
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The aim of the paper is to make aware that an integral approach is immanently postmodern, i.e. that exactly such an approach, that is an integral aperspectivism, is a precondition for a constructive postmodernism. Hence, the basic characteristics of postmodernism are briefly outlined – constructivism, contextualism, multi(pluri)perspectivism and aperspectivism – which are also crucial components of any integral approach to reality. Special attention is paid to aperspectivism in this context in order to highlight – contrary to the extreme pluralism and the relativism of nihilist and destructive postmodernism – critical evaluation, ranking, etc., as essential features of the integral approach (integral aperspectivism), that is, of a constructive postmodernism thereby integrating a multitude of perspectives within their functional validity. Ultimately, it is stated that precisely in the postmodern era emerge anthropological preconditions for such a nonexclusive and context-adaptive, integral approach to reality, while the attention, on this occasion, is focused on the cognitive developmental line, that is, on the post-formal level of cognition.
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The intention of this paper is to point out that the verdict of the United States Supreme Court in the case of Diamond vs. Chakrabarty allowed patenting of life forms. With this verdict, biotech corporations were given a boost in patenting and marketing their products, primarily genetically modified crops. The possibility of patenting life forms, from plants and animals to human genes, has caused a host of new ethical dilemmas. This paper explores the question of patent law in its complexity. Patent protection has enabled the disproportionate power of biotech corporations in relation to farmers, as evidenced in many lawsuits that the biotech corporations, led by Monsanto, have launched against farmers. Special attention is paid to the court case between Monsanto and Percy Schmeiser, which clearly delineates all the ethical dilemmas that genetic modification technology brings. TRIPS Agreement is an attempt to harmonize the legislation of the World Trade Organization (WTO) Member States with the corporations’ needs and desires of protecting patent rights. Terminator technology was created by biotech corporations as a response to patent infringement of their genetically modified seed. By analysing the development of patent protection, this paper indicates the trend of biotech corporations’ domination not only in the market, but also in the structure of the society. The technology of genetic modification, according to the interpretation of several authors, is becoming a new kind of imperialism.
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Pluriperspectivist integrative bioethics links not only different sciences, but also their different fields and domains, and even all scientific domains in interdisciplinary, multidisciplinary and transdisciplinary ways. Philosophical bioethics, a humanist discipline, can thus be involved 1. together with biomedicine in medical clinical cases that raise ethical problems, 2. together with biotechnology in evaluation of food production procedures that can have consequences for human or animal health (such as mad cow disease / bovine spongiform encephalopathy), 3. together with the technical sciences in solutions applied in biotechnology (e.g. in intensive animal husbandry or agriculture), 4. together with mathematics, i.e. general or formal science, or 5. with the natural sciences in determining ethical preconditions of such biomedical or biotechnical solutions as mentioned, as well as it can be combined 6. with the social sciences and 7. the humanities in research on the social, economical, ecological and moral consequences resulting from the violation of certain ethical or bioethical principles. Integrative ethics implies a pluriperspectivist approach and takes both scientific methodology and cultural perspectives into consideration. These perspectives give scientific or scholarly research a broader, but often differing, existential sense and purpose. It can be mentioned that – in Ancient Greece the goal of cognition, for Plato, was to become “fair and good” (kalokagathós) through ethical perfection in righteousness towards others in society; and even to harmonize the movements of one’s own intellect with the movements of the heavenly bodies (in the divine intellect); and to investigate and know oneself; for Aristotle the sense and purpose of cognition, which had its origin in our wonderment or admiration (thaumázein), was to satisfy the yearning for knowledge, innate in every human being, whether one strives to understand natural phenomena (physics, zoology etc.), or society (politics, law etc.), or the first principles (first philosophy), or to attain practical virtue (ethics) or poetical skills (poetics, rhetorics); – in India, for a part of the Hindus the goal of cognition was to learn how to preserve the language and the sense of the holy Revelation, the Vedas, for another part of them the goal was to understand logical, mathematical, astronomical or physiological laws; for the Buddhists, the purpose of cognition was to improve understanding, morality and inner experience; for both, the goal was to attain expanded states of consciousness, universal good, liberation from suffering for humans and animals, and final spiritual peace and salvation;
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Fundamental impulse to challenge the question about relation between truth and oblivion in Heidegger is allocated in the term – ἀλήθεια. The relation and construction has been outlined by Heidegger himself, however, it has not gained any significant role in studies of scholars. The aim of this paper is to show how relation between truth and oblivion is of fundamental relevance for understanding Heidegger’s thought. By applying the method of synthesis and analogy, we will try to show how this relation is developed in his thought and then try to bring new light to the Oblivion of Being.
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The introduction of reflective potential contained in the works of Immanuel Kant in contemporary bioethical debate is conditioned by the developmental needs of bioethics. Therefore a brief analysis of epistemological part of Kant’s ouevre from the standpoint of contemporary bioethics (especially integrative bioethics) is given in this paper. The strongholds for methodological grounding and epistemological profiling of bioethical discipline are sought. There are at least two indications for the importance and necessity of such direction in the study of Kant’s philosophy as a right one: the theoretical assumptions that are already built into the methodological definition of integrative bioethics through the reception of Kaulbach’s interpretation of Kantian and post-Kantian philosophy; and acceptance of the crucial distinction between “meaningful and object truth” from which follows, for bioethics particularly important, epistemic difference between “dispositional and orientational knowledge”.
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13. Međunarodna konferencija filozofske prakse 23. Dani Frane Petrića, simpozij »Povijesni svijet« 23. Dani Frane Petrića, simpozij »S Petrićem u žarištu« 2. Znanstveni inkubator Ciklus tribina »Bioetički utorak« Predavanje Ede Pivčevića »Dobrovoljna eutanazija« Simpozij Filozofijsko djelo Franje Markovića Filozofski teatar 2014. Simpozij Filozofija i tjelesnost Okrugli stol »Ideološke tendencije u suvremenom društvu« Okrugli stol »Aspekti praxisa«
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Die Idee und das Projekt des „Weltethos“, so wie sie von Hans Küng begründet worden waren, haben bis heute nicht den Status eines philosophisch relevanten Themas erlangt. Wenn wir bedenken, dass es sich dabei eigentlich um ein Projekt mit religiös-politisch-ethischem Charakter handelt, das Philosophie nur mittelbar betrifft, dann kann überwiegende Skepsis der akademischen Philosophie uns eigentlich nicht überraschen. Wenn wir dazu noch den relativ schlechten Argumentationshintergrund der Weltethos-Idee und ihre synkretischen Eigenschaften mitbedenken, dann fragt man sich zu Recht, wozu soll man sich als Philosoph überhaupt diesem Thema widmen? Nun, wenn eine Idee aus dem Blickwinkel einer bestimmten Wissenschaft unzureichend begrifflich und argumentativ strukturiert ist, dann heißt das allerdings noch nicht, dass die Idee an sich schlecht ist bzw. dass sie nicht für die Philosophie von Interesse sein könnte. Im Beitrag Weltethos und seine philosophische Relevanz wird neben der kurzen Darstellung der Weltethos-Idee zunächst die Frage erörtert, warum diese Idee für Philosophie eigentlich bedenklich ist und welche die Gründe für das mangelhafte Interesse der Philosophie am Weltethos- Projekt sind. In der Fortsetzung wird Spaemanns Kritik an Küng unter die Lupe genommen und gezeigt, warum diese unberechtigt ist. Im letzten Teil wird auf diejenigen Eigenschaften des Weltethos aufmerksam gemacht, die für die zeitgenössische Philosophie aktuell und relevant sind. Besondere Aufmerksamkeit wird in dem Kontext den pragmatischen, praktischen und integrativen Aspekten der Weltethos-Idee gewidmet, die keine Ethik umgehen sollte, die in der Zukunft eine nennenswerte Rolle spielen will.
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