Još o neopozitivizmu kod nas
article from iussue 1/1938 of the journal »ŽIVOT. ČASOPIS ZAPOPULARIZACIJU NAUKE«, there pp. 37 to 51
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article from iussue 1/1938 of the journal »ŽIVOT. ČASOPIS ZAPOPULARIZACIJU NAUKE«, there pp. 37 to 51
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The book concerns the fundamental questions set by the founder of Bulgarian sociology Ivan Hadjiiski: Where are we coming from? What have we gone through? How far have we reached? Where are we going? Sociology is a science in which the person puts his imagination and heuristic potential. Sociology is a craft, in the practice of which the outcome depends on the mastery of the techniques and methodologies, the correct observance of rules and procedures. Sociology is a business that requires certain resources and also can reproduce or increase them. Sociology, however, is something else; it is not only a knowledge of society, but it is a public activity. It loses its meaning beyond the public realization or changes it if this realization does not correspond to the scientific credibility.
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MIXER, Zoran Janić: Odbrana Ćosićeva i Hajdegerovi poslednji dani; ŠTRAFTA, Valentina Milenković: Tužna je „Borina nedelja“; ARMATURA, Dušan Pržulj: Neohandžar; VREME SMRTI I RAZONODE, Enes Kurtović: Presuda; BULEVAR ZVEZDA, JERKOV, Aleksandar; BLOK BR. V, L. Bodroža & T. Marković: Karta srpskog spasa (25)
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Schopenhauer’s concept of the will-to-life was transformed by one of his main disciples, Philipp Mainländer, in his Philosophy of Redemption (1876) into the will-to-death, preceding Freud’s investigations regarding the death drive in Beyond the Pleasure Principle (1920). The post-Schopenhauerian conception that non-being is preferable to being anticipates Cioran’s discussion of suicide from A Short History of Decay (1949) and his vision of the “catastrophe” of birth from The Trouble with Being Born (1973). If, from a Nietzschean perspective, Cioran’s obsession with death is a symptom of passive nihilism, from an extreme-contemporary perspective, his pessimistic thanatophilia may resonate with our anxious crepuscular mentality, prefiguring contemporary Antinatalism.
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After 1990, the Romanian political philosophy freed from the compulsory official Marxist dogma had to choose between a range of inadequate options from the viewpoint of current reality: reconnecting with the interwar tradition but in a different historical context; replaying the cold war ideological clash this time from the anti-Marxist perspective, that seemed redundant given the political and economic failure of Marxism or embracing the western post modern discourse, that didn’t reflect in any way the current Romanian political and social realities. Faced with these alternatives it was necessary to regain a philosophical experience of the transition from modernity to post-modernity that will enable the adequate approach to the realities of the transition from communism to post-modern capitalism. Given this context, from a certain philosophical perspective, the study of Rawls from A theory of Justice to Political Liberalism provided a unique opportunity to escape tradition without canceling it, to overcome the socialist-capitalist dichotomy and to connect to contemporary philosophical debates without losing the local perspective.
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Posle druge godine planetarne epidemije moramo među brojnim devastirajućim efektima goleme katastrofe navesti i jedan tragičan događaj koji je u potpunosti opsjeo filozofiju. Nazvat ću ga slučaj Agamben, ne da bih objektivizirala njegovog protagonista, kojem se, upravo suprotno, obraćam, praveći se da mu odnekud izdaleka upućujem pismo, već zato da bih podcrtala važnost tog događaja. Giorgio Agamben, sviđalo vam se to ili ne, bio je i jest najznačajniji filozof posljednjih desetljeća, ne samo u europskom, nego i svjetskom kontekstu. Od sjevernoameričkih sveučilišnih predavaonica do najzabačenijih latinoameričkih pobunjeničkih grupa, ime Agamben, na neki način čak i neovisno o samom filozofu, postalo je označitelj jednog novog kritičkog mišljenja. Za pripadnike moje generacije, koji su proživjeli 70-e, Agambenove knjige – iznad svega treba spomenuti „Homo sacer.
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Dela Đorđa Agambena kao da su pisana za doba korone. U svakom slučaju danas su postala neodvojiva od pandemije. Upravo on je opisao i uporno argumentovao ideju i praksu homo sacer, osuđenika rimskog prava, izopštenog iz zajednice (polisa), kao i religijskog okruženja. To je čovek van zakona, bez ijednog prava – sve do gubitka identiteta. Izopštenog je svako mogao da ubije, ne i da ritualno žrtvuje, jer homo sacer ni toga nije bio vredan. Agamben nije samo aludirao na brojne stradalnike tokom ljudske istorije, naročito se baveći ljudima u koncentracionim logorima. Za njega, homo sacer je potencijalno svako od nas, bez obzira na to koliko se naša društva dičila demokratijom.
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