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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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Die Philosophie des 20. Jahrhunderts hat sich im Zeichen des sog. linguistic turn abgespielt. Mit ihm ist in bestimmter Weise die einseitige Orientierung am Objekt (wie wir sie in der antiken und mittelalterlichen Ontologie vorfinden) oder am Subjekt (etwa in neuzeitlichen Theorien des (Selbst-)Bewusstseins) überwunden worden. Die Funktion der Sprache ist nicht nur reproduktiv, sondern vielmehr produktiv – die Sprache vermittelt nicht nur das Verhältnis des Menschen zur Wirklichkeit, sondern sie erzeugt selber die Wirklichkeit. Sie verbindet die Menschen miteinander, bildet aber oft auch den Grund ihrer Auseinandersetzung. In den Hauptströmungen der Gegenwartsphilosophie werden unterschiedliche Aspekte der Sprachproblematik thematisiert: In der analytischen Philosophie werden vor allem semantische Probleme und syntaktische Regeln der Aussagenbildung diskutiert, ebenso Wahrheits- und Sinnkriterien der Rede bestimmt; in der hermeneutischen Philosophie wird die Sprache als jene Instanz gedacht, welche dem Menschen die Welt öffnet, ferner wird in ihr das methodologische Problem des Sprach- und Textverstehens aufgeworfen; in der postmodernen Philosophie wird die Sprache „desubstanzialisiert“, es werden komplexe Sprachpraxen (die sog. „Diskurse“) untersucht und die rhetorische Funktion der Sprache revitalisiert (z.B. in Gestalt von Metaphern). Eine jeder dieser Philosophien betont bei ihren Nachforschungen der Sprache einen ihrer Aspekte: die analytische den semantischpragmatischen, die hermeneutische den interpretativen und die postmoderne Philosophie den performativen Aspekt. Einseitigkeiten und Streitigkeiten zwischen den Vertretern dieser Strömungen lassen sich durch die einseitige Hinwendung zum Phänomen der Sprache erklären (entweder wird die Analyse oder die Interpretation oder aber die Dekonstruktion favorisiert). Man kann durchaus sagen, dass ein integrativer Zugang zur Sprache fehlt, welcher alle Aspekte der Sprache in einer komplexen Methode vereinen würde, wodurch ein neuer, gehaltvollerer Typus des Philosophierens zu Stande käme. Die Aufgabe des vorliegenden Beitrags liegt darin, die Möglichkeit eines pluriperspektivischen Ansatzes auf dem Gebiet der Sprachphilosophie zu skizzieren. Zu diesem Zweck soll der Blick auf bisher formulierte integrative Modelle geworfen werden („hermeneutische Logik“, „narrative Pragmatik“, „Interpretationismus“). Aber ebenso soll das Profil einer neuen fundamentalen Philosophie vorgestellt werden, welche auf der integrativen Sicht der Sprache beruhend, philosophischen Problemen aus einer solchen Perspektive des Sprachverständnisses begegnen würde.
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Der Verfasser dieses Beitrags erörtert die philosophische Relevanz und das Innovationspotenzial des Begriffs „Pluriperspektivismus“, der die ideelle und methodologische Grundlage des Phänomens der integrativen Bioethik bildet. Im ersten Schritt ermittelt er die Ausbreitung und den europäischen Charakter der integrativen Bioethik, wobei deren Entstehung und geistige Rolle als Antwort auf den bioethischen Szientismus und wissenschaftlichen Monoperspektivismus gedeutet werden. Im zentralen Teil seiner Abhandlung analysiert der Autor die Arbeiten verschiedener Philosophen (P. Barišić, A. Čović, D. Smiljanić, K. W. Zeidler), die am Projekt der Entwicklung der integrativen Bioethik mitgewirkt haben, und untermauert anhand theoretischer Implikationen seine Ausgangsthese von der philosophischen Relevanz und dem Innovationspotenzial der Idee des Pluriperspektivismus. Das auslösende Moment für diese Untersuchung war die Streichung des Stichworts „Pluriperspektivismus“ aus der jüngsten Ausgabe des Philosophischen Lexikons (Filozofski leksikon, Leksikografski zavod „Miroslav Krleža“, Zagreb 2012), die kurz vor der Drucklegung des Werks auf schriftliche Anordnung des Chefredakteurs Stipe Kutleša vorgenommen wurde. Dem Autor, zugleich stellvertretender Chefredakteur des Philosophischen Lexikons, ist es nicht gelungen, eine Erklärung für diesen Eingriff zu erhalten, und er schließt seinen Beitrag mit einem Aufruf an den Chefredakteur, der philosophisch interessierten Öffentlichkeit darzulegen, warum er sich für eine Löschung des bestehenden Eintrags zum Stichwort „Pluriperspektivismus“ aus dem Philosophischen Lexikon entschlossen hat.
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Already with its emergence about 120 years ago, karstology was primarily characterised as an activity that cannot be limited to a single discipline, but is liable to a karst region, which according to estimates takes up to a fifth of the world’s land. During the 20th century karstology was primarily developed as part of physical geosciences and was applied in civil engineering, forestry and agriculture. At the end of the 20th century it was defined as an independent, integrated research system developed from multidisciplinary scientific approaches that independently study specific karst issues (Panoš 1995). Defined as a holistic science, karstology is only at its beginning, and much is expected of the application of humanistic approaches, which in recent decades have undergone revolutionary changes in the perception of nature. The demands of karstology in the Dinaric karst are even more challenging, because it developed in that largest European karst area, and it took and globally affirmed a number of traditional terms for karst phenomena as its own technical terms. The paper brings the main problems associated with the current perception of karst, based on its partial picture and not a whole. Furthermore, it explains some harmful consequences, considers the concept of holism and the possibility of its application in karstology, examines previous karstology experiences with holistic approaches and analyses requirements that holism sets in regard to karst sciences.
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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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