FILOZOFSKI TEMELJI SUKOBA PRAVNOG POZITIVIZMA I ŠERIJATA

Author(s): Tarik Durmišević / Language(s): Bosnian Issue: 75/2018

Positivism implicates a distinction between is and should be, or to say between the law as it is and the law as it should be. Positivism is a negation of a logical implication of any kind of link between the law as it is and the law as it should be. When one is reading Radbruch, Dworking or any other critic of some of the dominant trends of the western thought, one can notice the lack of power to resist the forces of the central domain (of which the legal manifestation is the Positivism); it is true that they have a critical attitude towards it or towards some of its aspects that is within the subject of their interest, but very often that criticism is based upon the very premises that actually incited the idea of the subject of our concern here within the central domain of the paradigm of the western thought, or the western philosophy. That is precisely where the problem of the entire modern philosophy lies. “Not a single contemporary western political system…..can transform the mentioned chaos into something that is in the order – simply because none of those systems ever made a serious attempt to view political and social issues in the light of absolute moral principles.” Positivistic concept which reflects dichotomy between is and should be is entirely unacceptable for any system that has a tendency to label itself as Islamic. Keeping in mind that Sharia, as the Islamic law, is based upon God’s Revelation, any distinction between law and morality is utterly impossible. Even if we do accept the modern linguistic requirement of making a distinction, the law is actually an instrument of morality – or even more precisely, morality is the source of the law, because the Qur’anic Revelation itself is primarily concentrated upon moral upbringing of mankind.

Homo faber u raljama neoliberalizma

Author(s): Jasenko Karović / Language(s): Croatian Issue: 22/2015

Kategorija ljudskog rada, kao pojedinačnog, svrhovitog djelovanja, je ona najfundamentalnija kategorija koja je na najkonkretniji način odredila povijesni hod čovjeka kao onog subjekta koji obavlja djelatnost tj. rad, i definirala njegovu trenutnu, savremenu društvenu situaciju. A savremena, aktuelna pozicija ljudskog rada, radnog čovjeka kao i radnih, odnosno proizvodnih odnosa, uprkos izvjesnim svojevremenim sindikalnim dobicima, na drastičan i zoran način demonstrira jedan izrazito negativan trend kojem svjedočimo još od samih početaka industrijske revolucije. Ovaj trend je onu osnovnu jedinicu rada, tj. radnika, odnosno čovjeka, sveo na lako zamjenjivi rezervni dio koji se u radnom procesu bez ikakvih negativnih posljedica po radni proces i kapital, može kompenzirati, supstituirati, istim takvim, ali još jeftinijim dijelom. Time je rad, a i sam radnik, dakle čovjek, najbrutalnije instrumentaliziran i reduciran na puko sredstvo za uvećanje profita. Tako je onaj izvorni subjekt rada, radnik, čovjek, zapravo supstituiran novim, apsolutnim subjektom. Naime, subjekt sada postaje sam kapital, ili preciznije, savremeni korporativni kapital koji je hipertrofirao i hipostazirao do zastrašujućih dimenzija jednog planetarnog levijatana, on postaje sam sebi svrha i apsolutni gospodar i svemoćni arbitar svjetske društvene stratifikacije, hijerarhije i svake društvene mehanike i kauzalnosti.

CONSTANTE ALE FILOSOFIEI MODERNE SAU FILOSOFIA MODERNĂ ÎNTRE SPIRITUL RAŢIUNII ŞI RAŢIUNEA SPIRITULUI

Author(s): Viorel Vizureanu / Language(s): Romanian,Moldavian Issue: 5/2016

Filozofski preduvjeti za čitanje Marxa

Author(s): Michel Henry / Language(s): Croatian Issue: 02+03/1983

The critique of political economy, in a Marxist sense, establishes its province of study outside economy and criticizes, or rather explains and comprehends, economy from that vantage point. It is necessary to possess absolute and radical knowledge with regard to reality in itself in order to be able to understand how, on the basis of such reality, something like economic reality is constituted and brought about, something like the science of this reality, such as political economy. The necessary philosophical prerequisite for the understanding of so-called economic writings of Marx is not to be found outside his thinking, and neither may it be arbitrarily introduced into it. It is his thinking itself, in its initial development, in the act upon which it is founded, which laid the foundation of its subsequent analyses. The originality of Marx ’s thinking can be observed in three categoric assertions: (a) that there exists a radical difference between praxis and theory and the former is irreducible; (b) that this difference, that is, the immanence of praxis, explains why something like a specific economic reality was to develop in human experience; (c) lastly, that production comprises opposition and separation between nature and the activity of making objects of labour. The philosophy of reality as praxis is the prerequisite not only of history but of the entire economic analysis. Praxis in itself has no economic implications. How, then, did economic reality appear in human history, and when?

Nušić i retorika

Author(s): Sima Avramović / Language(s): Serbian Issue: 3-4/2014

In this paper the author analyses characteristics, importance and achievements of Retorika (Rhetoric), the well-known book by Branislav Nušić from 1933. In outlines works on rhetoric among Hungarian Serbs, but also in Serbia. It singles out work by Jovan Sterija Popović from 1844 as the most important work on rhetoric among Serbs before Nušić. That work, however, was not published till the second half of the 20th century. The author analyses the state of rhetoric and works of rhetoric in the world. He starts from the crisis in which classical rhetoric found itself due to formalised and increasingly sterile approach, and ends with „new rhetoric“ in wider sense (which is different from Perelman’s „new rhetoric“ in narrower sense), and with the emergence of the modern public speaking trend of Dale Carnegie. Analysing the book of Nušić the author lists several examples demonstrating Nušić’s adherence to classical rhetoric, but also his important excursions to modernise it. His efforts to „modernise“ classical rhetoric, something that he did with caution and in a moderate way, turn out to be his most important advantage and virtue. He considers that reasons for vitality and popularity that Nušić’s rhetoric has kept till today are to be found mainly in its good conception, and in its harmonious combination of classical rhetoric with additions of certain achievements of new rhetoric from the period when he lived. The author compares Nušić with the leading modern American author Edward Corbett who considered that classical rhetoric was still useful and effective, perhaps even more than different courses that had replaced it. The author singles out disadvantages of the ill refined public speaking trend and advocates, following Nušić, that rhetoric and education in rhetoric should be based on the combination of values and insights of classical rhetoric with experiences of the new applied rhetoric.

Aktuelnost Ničeove misli

Author(s): Dobrica Gajić / Language(s): Serbian Issue: 1-2/2015

Prikaz / The review of: Trond Berg Eriksen, Niče i moderna / Nietzsche and Modernity, Karpos, 2014, sa norveškog prevela Jelena Loma.

Norma i povijest

Author(s): Rüdiger Bubner / Language(s): Croatian Issue: 04/1979

Između norme i povijesti postoji uska povezanost, ali tu povezanost filozofija jedva da je mogla zaista zbilja pojmovno formulirati. Norme su, s jedne strane, povijesne činjenice.

Jean-Jacques Rousseau

Author(s): Georg Wilhelm Friedrich Hegel / Language(s): Croatian Issue: 01/1979

Obzirom na praktičko valja primijetiti još ono posebno, da je, kada je osjećaj prava uzdignut do principa konkretnog praktičkog duha, uopće do ljudskosti, sreće, ovaj princip, općenito shvaćen, doduše imao formu misli, a da sama misao nije bila sadržaj. Meki konkretni sadržaj, npr. sam religijski, ili sadržaj dobronamjernih sklonosti, socijaliteta, može imati formu misli: no onako kako je taj sadržaj uzet iz našeg poriva unutrašnjeg zrenja, on nije misao.

Problem predmetnosti u mladog Marxa

Author(s): Hotimir Burger / Language(s): Croatian Issue: 01-02/1973

The theme of this work is the problem of materialism as viewed at in Marx’s Philosophical-Economic manuscripts. By this theme the author wants to place the fundamental conflict between Marx and philosophy previous to him — first of all, his conflict with Hegel and Feuerbach, — in what and how real is. The problem is approached by appointing the essential Marx’s objections to Hegel's philosophy, the concept of materialism in eluded, and the determination of man implicated in the concept. Hegel thinks about materialism as about the manifestation of consciousness and thus, as an act of consciousness it can be abo¬lished. Materialism determined in such a way is, for Marx, merely a reality (Ding- heit), merely a creature of consciousness, but not anything real. In the same way, man in this philosophy appears only in determination of consciousness, as conscious¬ness, and thinking is his only acting act. Marx founds materialism essentially associated to man relation of his »materia¬listic essence, subjectivity of human essential powers«, towards the world, which is a material in which those essential powers are validated and acted. This is an active relation in which materialization of material and materializa¬tion of human essential powers are mutually validated. This mutual reinstatement is (human) history. However, beside this »ontological« approach, Marx approaches the problem of materialism concretely, historically, from the position of determined historical sup¬positions. In this context he speaks about an alienated form of materialism, as it exists on the basis of private property, as its concrete historical supposition.. Materialization is, according to this supposition, also alienation, human essence is alienated in the act of materialization, as well as materialism itself. The third form of materialism is appointed on, for Marx, still unreal, hypothe¬tic supposition of the »abolished private property«, »social society« or communism as a real humanism. According to this supposition of materialism would be deprived of its alienated form, it should become »really human« materialism, directly human materialism. This form of materialism is realised by a pure logical argumentation as a negation of negation of the previous form.

Ten of Marx’s Ideas that Survived the 20th Century

Author(s): Ivan Šijaković / Language(s): English Issue: 16/2018

This paper analyses some of Marx’s ideas and attitudes that have been the subject of debate, support, dispute and controversy during the 20th century. All these ideas, in the second decade of the 21st century, can be the basis for research, analysis and criticism of the same phenomena Marx spoke about 150 or 160 years ago. In this paper, we point out ten key ideas of Karl Marx that were theoretically important for the analysis of events and social changes during the XX and early XXI centuries.

NIETZSCHEOV GOVOR O BOGU. UKAZ PROBLEMATIČNOSTI BANALNOGA ATEIZMA I BANALNE VJERE

Author(s): Mladen Milić / Language(s): Croatian Issue: 2/2013

According to M. Heidegger, the philosopher Friedrich Nietzsche with his cry »God is dead!« expresses the fate of the whole of Western civilization and man’s attitude towards the truth of being. His speech about God is not an affirmation of banal atheism, but a reflection on the state of modern man. The death of God in Nietzsche's thought is not so much an atheist manifesto, as it is a necessary consequence of the abolition of metaphysical definitions of concepts which, according to him, Platonism and Christianity moved into transcendence, beyond the possibilities of understanding and mind’s grasp. The result of this crisis, according to J. B. Metz is the banal atheism, characterized by the discrepancy between the talk about God and reality. When it comes to the conception of God there occurs a certain disproportion, since there is talk about God, but, in fact, there is no idea of what to say.

Filozofija i zbilja u Hegela

Author(s): Zvonko Posavec / Language(s): Croatian Issue: 04/1968

In der Behandlung des Themes: Philosophie und Wirklichkeit — keit bei Hegel — versucht der Verfasser die naiven Begriffe von Philosopie als einfaches Mittel zur Verbesserung des menschlichen Lebens, mit dem jedermann nach Belieben manipulieren kann, zu beseitigen. Die Disposition, in der sich die Philosophie entwickelt, ist für die Wirklichkeit selbst entscheidend, ohne dass wir irgendwelche natürliche Beziehuno zu ihr hätten.

Egzistencijalni smisao kategorije negativiteta

Author(s): Davor Rodin / Language(s): Croatian Issue: 03/1968

Der Autor analysiert in seinem Aufsatz den existenzialen Sinn der Kategorie der Negativität. Nachdem er zeigte dass die These von der erlösenden Kraft der Kategorie der Negativität im Grunde nur eine Ableitung des Willens zur Macht ist, schlicsst er seine Ausführungen mit folgenden Erwägungen: Will das moderne Denken nicht der blosen Art und Weise der existenzialen Analytik als einer Technik des Philosophierens unterliegen, dann muss es tiefer in die vormethaphysische dass heisst existenziale Gründe der Legende von der erlösenden Kraft der Negativität eindringen.

Nema revolucije bez reformacije. Hegelovo poimanje odnosa države i religije

Author(s): Stanko Vlaški / Language(s): Croatian Issue: 04/152/2018

Hegel’s words from the Encyclopedia of the Philosophical Sciences, that a revolution is not possible without a reformation, can be understood as the general warning that the change within the inner world of beliefs of individual and community must precede every radical political change. Historically more precise, these words point to the Reformed Christianity as the inherent impetus to the modern revolutionary movements. The religious liberation of conscience preceded the political liberation, and Hegel, therefore, points out Protestantism as the highest form of religiosity which is possible in the modern ethical life. On the other hand, Hegel favours Protestantism not only because he is convinced that the religious reformation preceded and must precede the revolution, but also because he considers that with Protestantism becomes evident that the reformation of religion remains incomplete and abstract if it does not grow into the political upheaval. Considering the way Hegel is problematizing the nature of the relationship between state and religion, the author concludes: there can be no revolution without a reformation, but neither a true reformation without a revolution.

SVARBESNIS UŽ KANTĄ IR HEGELĮ

Author(s): Gintautas Vyšniauskas / Language(s): Lithuanian Issue: 96/2018

This article considers Jeremy Bentham’s utilitarian project of social engineering through the prism of its critique by Karl Marx, Friedrich Nietzsche, and Thomas Hodgskin. Surprisingly, Marx and Nietzsche, despite being thinkers of quite different types, despised Bentham for the same reasons (consensus sapientium): for his niggedly, boring style, for his philistinism and his British centrism. Hodgskin attacked Bentham for his denial of natural human rights and his intellectual hubris to dictate laws to the whole humankind. Despite this sharp and profound critique, it seems, that, as long as digital technology and globalization proceed, Bentham’s project of pannominion and panopticum is destined to be fulfilled as a kind of Americanized INGCOM. This is why Michel Foucault is right to claim that Bentham is more important to us than Kant and Hegel.

TAPATYBĖS PROBLEMA ANKSTYVOJOJE W. J. SCHELLINGO FILOSOFIJOJE

Author(s): Paulius Kukis / Language(s): Lithuanian Issue: 98/2019

The aim of this article is to delineate the significance of the problematic concept of identity in early Schelling’s philosophy. By analysing the concept of identity in two of his early treatises published between 1794 and 1795, we see that first of all he treats Fichtean thetic judgment of identity as problematic. Then Schelling interprets the concept of identity as a substance and at the same time he tries to introduce synthesis in thetic nature of the “absolute I”. For Schelling, the concept of unconditional identity of “absolute I” is too shallow in its analytical dimension. It needs to be broadened in the ways which are not peculiar to transcendental idealism. This becomes an incentive to formulate a need to seek his own goals in classical German philosophy and those were inseparable from the way he treated the problematic concept of identity. As early as 1797 he introduces new philosophical projects like the philosophy of nature and his own later version of transcendental idealism.

Par ticību un tikumību Herdera Atvadu sprediķī, Rīgu atstājot, un viņa vēstures filozofijā

Author(s): Ināra Cera / Language(s): Latvian Issue: 1/2016

The paper discusses J.G. Herder’s comparatively unexamined views on religion and believing and their meaning for the human spiritual and moral growth. During his five-year period (1764-1769) in Riga Herder for some time worked as a Lutheran pastor and was held in high respect as such. Before leaving Riga Herder preached his Farewell Sermon. I. Cera suggests that this sermon be viewed as Herder’s reflections on the pastor’s calling, on his own role as a pastor as well as on his epoch. Herder admits that he prefers sermons that invite people to explore their souls rather than those that reiterate ready-made truths. To have the truth born rather than repeated, however, the pastor has to speak about it from the vantage point of his own passions, “in the language of his own heart and participation”. I. Cera notes that Herder’s emphasis on religion as an expression of the life of the soul has at times led to characterising the thinker as a predecessor of the philosophy of life or existentialism. Herder was a proponent of a free, or a ‘living’, Christianity which he juxtaposed to the dogmatic and authoritarian religion of the church.

Filozofijsko-teologijsko nasljeđe Emanuela Swedenborga: Početak sistematizacije moderne evropske ezoterijske tradicije

Author(s): Samir Beglerović / Language(s): Bosnian Issue: 29/2018

This Essay, written as a scientific preview, issues the question of the intellectual heritage of Emanuel Swedenborg, being present in the fields of philosophy and theology. Having that in mind, only those theories have been displayed which can be brought into connection with the thought of Swedenborg, being it directly or circuitously. Due to that, a full oeuvre of mentioned authors hasn’t been treated.Keywords: theory of signatures, imaginative world, mysticism, modern European esoteric tradition, Swedenborg, Böhme, Kant, Suzuki, Corbin

Subjekt-objekt priznanja

Author(s): Tanja Todorović / Language(s): Serbian Issue: 29/2018

Problem of recognition (Anerkennung) in historical context of the unity of knowledge and action, was first systematic and explicitly tematized by Hegel. Due to his indication the best way to approach this concept is the phenomenological method. The exposition of the structure of consciousness shows that it is a living force that is in motion in relation to nature. The subject at the very beginning of the process of recognition is pure self-interest, self-will, but soon it turns out that it cannot survive as such, because it changes itself when encountered with other self-consciousness. The struggle for recognition begins when two self-consciousnesses demand not only an object but a right to the object. In such a struggle we witness an asymmetrical recognition which in effect turns within the historical process of acquiring freedom. In fine, the significance of the phenomenological method is explored in the context of contemporary considerations of recognition which are examined not only by the past and present considerations, but also by the question of self-projections of the subject in the world.

“There Is an ‘Is’”: Intuition of Being in the Thought and Writings of Gilbert Keith Chesterton (a Maritainian Perspective)

Author(s): Maciej Wąs / Language(s): English Issue: 2/2019

The aim of the paper is to demonstrate that Gilbert Keith Chesterton possessed the genuine intuition of being as defined by the French Thomist, Jacques Maritain, albeit almost without the proper metaphysical habitus. It opens with some explanations of the terms used, and with a short extrapolation of the theory of the intuition of being. Next it proceeds to proving the thesis assumed by the means of demonstrating that Chesterton exhibited the intuition of being as to three most important elements: its proper object (with the principle of identity included), the principle of sufficient reason and the principle of finality. Next it attempts to demonstrate that despite that understanding, he never spoke in a properly metaphysical manner, the fact that points to the lack of metaphysical habitus, and to establish certain consequences of this state of things. The text ends with a list of practical conclusions that could be drawn from an analysis such as this.