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Revolucija, rat i mir: smisao 20. stoljeća s one strane eurocentrizma

Author(s): Alen Tafra / Language(s): Croatian Issue: 04/144/2016

Since premodern narratives on translatio imperii, across the role of the Greco-Persian Wars and the Crusades in Hegel’s philosophy of history, the world-historical meaning of great conflicts represents one of the main issues of universal history. After premature quasi-Hegelian and postmodernist theses on the end of history and the end of the philosophy of history, this theme obtrudes the confrontations with the legacy of the twentieth century. The hegemonic Western recapitulation of the period in question depends on the concept of totalitarianism. In the case of historical revisionism, this implicates not only the accusation against the October Revolution because of the launching of the “international civil war”, but even the critique of the wider revolutionary cycle initiated in 1789. However, the revisionist manoeuvre works only under the condition of Eurocentric optical illusion which throws back colonialism as the key dimension of the modern progress. Moreover, the reasons for the failures of the contemporary left ought to be sought in the underestimation or neglect of the anti-imperialist struggles and their geopolitical conditions. This paper endeavours to respond to actual challenges by means of an overview of Domenico Losurdo’s interdisciplinary philosophy of history.

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Ka filozofskoj teoriji moderne

Author(s): Abdulah Šarčević / Language(s): Bosnian Issue: 06/1983

Čini se da je Jürgen Habermas postavio temelje za jednu teoriju komunikativnog djelovanja, koja polazi od postavke o genetičkom i normativnom primatu komunikativne racionalnosti** naspram drugih tipova racionalnosti. No, ona nije meta -teorija, već »početak društvene teorije«, koja se trudi da legitimira i argumentativno opravda svoja vlastita kritička mjerila. Time ona doprinosi postavljanju i razrješavanju pitanja svijeta života

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Zašto je umjetnost zagonetka?

Author(s): Žarko Paić / Language(s): Croatian Issue: 05+08/2017

Od svih pet duhovnih iskustava iskazanih jezikom i slikom, koje Ernst Cassirer naziva simboličkom formama odnosa mišljenja i bitka, samo se jednome ne može pripisati zaokruženost samoodređenja. Dok se, naime, mit, religija, filozofija i znanost povijesno uzdižu iz stadija prirodne neposrednosti zora, potom poprimaju likove umne i osjetilne usmjerenosti na predmet izvan vlastita diskurzivnoga djelokruga, samo je umjetnosti ostavljeno pravo da bude nesvodljivom u svojoj posvemašnjoj neodređenosti.

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FROM KANT TO THE PROBLEM OF PHENOMENOLOGICAL METAPHYSICS. IN MEMORY OF LÁSZLÓ TENGELYI

Author(s): Inga Römer / Language(s): English Issue: 1/2016

The article outlines the central lines of László Tengelyi’s intellectual path and hints at some perspectives that could be continued on the basis of his last writings. The first part shows the development of his thought from the first Hungarian works on Kant up to his last book, so as to pose the question of a possible unity in his work. Such a unity can be seen in the diacritical tension, systematically enlarged in each period, between freedom, the story of a told life, expression and the finite projection of a world on the one hand, and guilt as an event of destiny, the region of a wild sense, a wild responsibility and anopen infinite on the other hand. A second part presents the main ideas of «World and Infinit. On the Problem of Phenomenological Metaphysics», especially the programme of a phenomenological answer to the problem of metaphysics. The core of this programme is a metaphysics of facticity in the realm of which a methodological transcendentalism and a metontological transcendentalism become possible. At hird part tries to situate László Tengelyi’s ideas within the context of contemporary «realism». Two of Meillassoux’ central arguments are discussed in order to show how László Tengelyi’s approach provides a phenomenological answer to their challenges.

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À propos du concept de l’oubli de Lévi-Strauss. Structure de communication perturbée et styles de pensée dans la Serbie en transition

Author(s): Dragana Antonijević / Language(s): French Issue: 2/2009

This paper starts with Levi-Strauss’s semantic concept that consists of oblivion, misunderstanding, indiscretion and nostalgia. Through his analysis of North American and Greek myths, Levi-Strauss concluded that "semantic filed of oblivion" has an important meaning especially in the construction of particular rules and rituals; or, in other words, it has an important part in the introduction of culture to the nature of cognitive and social processes. After the introduction of concept Structure of disturbed communication and some corrections to the Levi-Strauss’s concept, I start with the proposition that the period of transition represents unstable and ‘slippery’ time in which society negotiates different meanings. That is the time when different styles of thoughts, represented by different and powerful groups that have an impact on current social, political and ideological processes, compete with each other fighting for supremacy. Their field of communication can be seen as a field of "disturbed communication", which in the final instance has a normative function: to reinforce and regulate certain attitudes, ideas and knowledge. This is achieved through the narratives which symbolise a community of newly established order in the moment of its supposed socio-historical stabilisation. Finally, combining two different theoretical models – Levi-Strauss’s one described above with Greimas’s ideas about structures of modes of veridiction, this paper predicts chances of particular paradigmatic forms of thought in transitory Serbia to became dominant modes of thought, despite of their current low visibility in the public sphere. In mythical terms, it seems though that their domineering efforts are predetermined to success or fail, since they position themselves according to the laws immanent to these structures themselves, which on their part a priori position these structures as powerful or powerless, influential or non-influential communities of thought.

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MONADOLOGIE, KRITISCHE PHILOSOPHIE UND PHÄNOMENOLOGIE DES UNSTERBLICHEN ICH (LEIBNIZ, KANT UND HUSSERL)

Author(s): Guillermo Ferrer / Language(s): German Issue: 2/2014

This paper aims to research the different views of Leibniz, Kant and Husserl concerning the immortality of the «I». For this purposeI will read the Monadology from a phenomenological perspective, but taking into account Kants exposition of the Paralogismes inthe Critic of Pure Reason. There he points out the illusion which consists in taking the identical, but finally empty representation of the «I» for the givenness of his real substantiality, even his possible persistency after death. Because of this appearance which arises again and again from our very self-awareness we trend to assert that the «I» could persist indefinitely, besides that he couldn’t be annihilated at all due to internal causes or to an antagonism with circumstances of the external world. But in spite of the force of this critic, we can find in Leibniz‘ Monadology and somehow in Husserls‘ writings drafts of another conception of the self awareness which includes the experience on an organical continuity of the body. In the face of Kants‘ critic, this conception could perhaps raise new phenomenological questions about the relationship of self-awareness, mortality and even immortality of the «I».Thereby I want to show to what extent the question about the giveness or not-giveness of a certain infinity of self-consciousness can contribute to renew the meaning of a phenomenology of the death and the experience of mortality.

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Güzel?

Author(s): Haluk Naci Gülalp / Language(s): Turkish Issue: Special/2017

Idealist philosophy mainly rooted in Socrates (Plato) has reached its peak by Kant and Hegel. This, in essence, totally subjectivist outlook considers the right one is only ‘I’ and reality is what that ‘I’ perceives. Frankfurt School, unfortunate to have been founded after Marx, not being able to neglect him have chosen to distort Marx claiming to be Hegelian-Marxists, -not less meaningless than saying monist-pluralist- and have tried to blend idealism and historical materialism which are mutually exclusive. Interestingly this still prevails mainly in contemporary French names deepening the confusion and requiring explanatory interpretations which contribute only to higher complexity. Beauty is not an entity/a monad per se and is nothing but a qualifying noun form of an adjective which expresses ‘like’ that which stems from the relation with nature and cultural value judgments which entail no right for a claim of personal/subjective preferences to be assumed valid and universal.

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Filozofski i religijski (ne)sporazum

Author(s): Spahija Kozlić / Language(s): Bosnian Issue: 1/2017

If it is to be judged by Anaxagoras through the phenomenal view of what is noumenal or hidden (opsis adelon ta fainomena) it could be preliminarily concluded that in the same (in this case belief) we have a subjective perspective which is almost impossible to objectify if we do not abandon our own horizon (“look into the sky”). Accordingly, an interesting range is visible: from different modes of belief to unbelief and from ritual-religious to irreligious attitudes. The modern age, also called postmodern, is full of such (micro) theological reflections of the humanworld- absolute relationship. For philosophy such situation is particularly challenging; in contemplating the evidently growing religiosity and its dispersion it is imperative to post- metaphysically reexamine the foundations of classical ontology increasingly accused of being closed, dogmatic and conceptually exclusive.

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Antigone’s stance amongst Slovenia’s undead

Author(s): Rachel Aumiller / Language(s): English Issue: 29/2017

Memorialization in the form of the architectural statue can suggest that our stance towards the past is concrete while memorials in the form of repeated social activity represent reconciliation with the past as a continual process. Enacted memorials suggest that reconciliation with the past is not itself a thing of the past. Each generation must grapple with its inherited memories, guilt, and grief and self-consciously take its own stance towards that which came before it. This article considers Dominik Smole’s post World War II rewrite of Antigona as an enacted memorial within the context of socialist Yugoslavia. The practice of restaging Antigona in Slovenia may be seen as the practice of meta-memorialization, which routinely returns to the past while openly weighing the dangers of awakening the unburied dead against the dangers of letting the unaddressed conflicts of the past sleep.

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Критика вчення Артура Шопенгауера про світову волю на основі його твору "Світ як воля та уявлення" та книги Даниїла Андрєєва "Троянда світу"

Author(s): Sergey Vladimirovich Krasavin / Language(s): Ukrainian Issue: 1/2011

In this article the author’s target is to analyse the book of Daniil Andreyev "Roza Mira" ("Rose of World/Peace"). It touches the problems of metaphysical, otherworldly foundations of world being.

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Проблеми християнської гносеології в "науці про душу" Петра Авсенєва

Author(s): Igor Pecheranskyi / Language(s): Ukrainian Issue: 2/2011

The article deals with the epistemological views of Petro Semenovych Avsenev (1810-1852), a representative of Kyiv academic philosophy, in the light of his psychological experiments. The attention is payed to the fact that in the basis of the scientist’s anthropological and cognitive-theoretic studies lies a complex set of ideas of German idealism, Christianized Platonism and Orthodox-dogmatic teachings about the soul.

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STILL ALICE VE BURKE YÜCELİĞİ

Author(s): Feryal Cubukcu / Language(s): Turkish Issue: 27/2016

It is hard to decide whether the words “süblime” and “the sublimity” used in the 18th century have still the same reverberations in the 21st century. There are three theoriticians on sublimity dating back to the past: Pseudo Longinos, Burke and Kant. In Pseudo-Longinos, the sublime has distinct moral implications. Burke’s theory is directed toward such situations where some elements or situations are felt painful or threatening. Kant’s sublime theory is based on a response of reason to an overwhelming excess of greatness or power. The romanticists including Schiller and Schopenhauer spread the sublime till the nineteenth century. Pathos, nobility, dignity and gravity are associated with sublimity. In this 21st century it is also possible to find some associations like urban, industrial, religious, supernatural, modern, postmodern, existential, poetic, gothic, feminine, masculine and so on. The purpose of this study is to delve into the Burkean sublime and find its traces in the novel Still Alice, by Lisa Genova, an American neuroscientist and author, who self-published her debut novel in 2007, which is concerned with Alice, a Harvard professor who suffers early onset Alzheimer's disease, which takes hold swiftly and changes her relationship with her family and the world.

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Spory o realismus, Hegel a jazyk(y) matematiky

Author(s): Jaroslav Peregrin / Language(s): Czech Issue: 1/2012

Jedna z klíčových filosofických diskusí poslední čtvrtiny dvacátého století se týkala sporu mezi „metafyzickým realismem“ a „relativismem“ (Putnam, 1980, 1990, 1994; Lewis, 1984; Rorty, 1972, 1993). Je jazyk, jak tvrdí „realisté“, pouze prostředkem kopírování na nás zcela nezávislého světa, nebo se, jak mají za to „relativisté“, nějak podílí na utváření tohoto světa? Z hlediska ‘selského rozumu’ se to může zdát být jasné: svět přece jasně je na nás nezávislý a představovat si, že ho my, naším jazykem, můžeme nějak „utvářet“, se zdá být absurdní. Méně absurdní se ale tahle myšlenka stává, když si uvědomíme, že to, čemu říkáme svět, se skládá z kategorizovaných objektů s různými druhy vlastností a vztahů, a že to, jaké kategorie máme či co považujeme za vlastnost či vztah může být – do nějaké míry – věcí našeho jazyka.

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O KATEGORII СОЗЕРЦАНИЯ W NIEPOJĘTYM SIEMIONA FRANKA I JEJ NIEKTÓRYCH FILOZOFICZNYCH KORZENIACH

Author(s): Monika Woźniak / Language(s): Polish Issue: 41/2018

One of the most puzzling categories in The Unknowable by Semyon Frank is созерцание - a word close to German Anschauung and sometimes used as its translation. The aim of this article is to analyze the meaning of the category of созерцание in Frank’s book and to indicate some of its philosophical sources. First, I discuss the role the term Anschauung plays in the works of Kant and Goethe. The selection of these two authors allows, in my opinion, to describe both Frank's rooting in classical philosophy and the distinction of his approach. One can distinguish two different cognitive acts which are denoted by the word созерцание in Frank’s work: an immediate, non-discursive and synthetic cognition of objective being as well as the cognition of the unconditional being through experience that overcomes the subject-object relation. I argue that the importance of the synthetic and nondiscursive intuitive cognition can be interpreted as Goethe's legacy in The Unknowable. Although Frank's usage of the term созерцание is rather far from Kant’s (which is evident in his neglect of the distinction receptive/spontaneous, fundamental in The Critique of Pure Reason), the problem Frank attempts to deal with, i. e. the possibility of the unconditioned cognition of being was important for the post-Kantian philosophers (Fichte among others) which makes Kant and the German Idealism a crucial context to understand it.

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O nevysloviteľnom v umení (Kant – Schopenhauer – Wittgenstein)

Author(s): Štefan Haško / Language(s): Slovak Issue: 1/2013

The work sets its goal in an attempt to name the possible relationship in Kant’s, Schopenhauer’s and Wittgenstein’s thoughts about art. The notion less character of the ’idea‘ of an art piece, outlined by Kant’s and Schopenhauer’s aesthetic theory, will be studied in the context of Wittgenstein’s points of view on the question of meaning or interpretation of art pieces. On the theme level, the chosen study can be titled as an analysis of thoughts of the alleged thinkers, these then offer reasons of silence when being ’in front of‘ an art piece. In the second part I turn my attention mainly to some of the connections concerning Wittgenstein’s thoughts and personal experience, which explain in a more broad context his silence, i.e. the mystical dimension of his philosophy.

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Yes, We Can! Ili Yes, We (All) Scan!

Author(s): Anis H. Bajrektarević / Language(s): Bosnian Issue: 21/2015

Odmaštajte slijedeću situaciju: Vaša nacionalna obavještajna služba pošalje svim svojim građanima na kućnu adresu formular. Tu ih zamoli da posve besplatno, ali detaljno i istrajno, i sve to u njihovo vlastito slobodno vrijeme, počnu da vode dosije o sebi samima, svojim ukućanima i bliskim prijateljima, da te (pisane i audiovideo) podatke ažurno dopunjavaju, klasificiraju, arhiviraju, sortiraju te šalju službi barem tri puta tjedno, na neodređeno dug niz godina. To bi najvjerojatnije revoltiralo građanstvo do mjere trenutačnih masovnih protesta. U atmosferi potpunog nepovjerenja, vlada zemlje morala bi dati ostavku uz duboko, jasno i višestruko izvinjenje.

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Identitet kao optimalno ekonomiziranje odnosa s Drugim/a

Author(s): Isuf Berisha / Language(s): Croatian Issue: 03/151/2018

By taking as a starting point the case of media promotion of Kosovar identity after the war in Kosovo (1999), the author of this paper considers the formation and/or transformation processes and mechanisms of social identities. The author introduces the concepts identity situation and function of identity in order to further explain the transformation process of social identities. The identity situation of social entity is defined by its relations with the others, in which or through which certain identities are formed or transformed. Social subjects or entities enter into relations with Other/s in order to achieve certain goals. All social entities before any anticipated relation with the Other/s and/or during that relation conduct a permanent rational, economic re/organization of all their symbolic resources or moments of identification to achieve the best results in their projected goals in these relations. The optimal result of this rational, economic self-organization of social entity is its self-identification for the purpose of achieving its projected goals in relations with the Other/s. Therefore, we can talk about the economy of identity as well. Instead of the widely used binomial concepts of “true” and “false” identities, that in fact do not adequately articulate and illuminate this issue, the author uses the term performative identity, which is in a constant dynamic relationship of reciprocal definition with the so-called “intimate” or “real” identity.

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HEGEL, EUROCENTRISM, COLONIALISM

Author(s): Emanuel COPILAȘ / Language(s): English Issue: 2/2018

Although highly researched in recent years, the topic of Hegel and colonialism still contains many important philosophical resources. The present article aims to bring forwards some of those resources, like the rather unexplored Hegelian speculative contradictions as morality-ethics or intellect-reason. The stake of the paper is to offer new insights into Hegel’s approach of colonialism, racism and capitalism, an approach made from clear Eurocentric positions. But what kind of Eurocentrism one can talk about in Hegel’s case? As I will try to argue in the next section, the problem is way more nuanced and complicated than some of the recent Hegel and colonialism scholars consider. Furthermore, Hegel did not welcome capitalism, had a peculiar, but not racist understanding of racism and he was also critical, in his own terms, with reference to colonialism.

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Aspekti Hegelove filozofije

Author(s): Theodor W. Adorno / Language(s): Croatian Issue: 04/1971

Duh to nije izvršio. Zna se da pojam sistema u svojem emfatičkom hegelovskom slogu, koji, dabogme, ne odgovara deduktivnom pojmu pozitivnih znanosti, zahtijeva da bude shvaćen organski kao međusobno urašćivanje i međusobna urašćenost svih djelomičnih momenata snagom cjeline koja je već sadržana u svakom od njih.

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Presokratske anticipacije ne-antropocentrizma

Author(s): Željko Kaluđerović / Language(s): Serbian Issue: 25/2016

Advocates of the questioning of the dominant anthropocentric perspective of the world increasingly strongly are expressing (bio)ethical requirements for a new solution of the relationship between humans and other beings, saying that adherence to the Western philosophical and theological traditions caused the current environmental and not just environmental, crisis. Attempts are being made to establish a new relationship by relativizing the differences between the man and non-human living beings, often by attributing specifically human traits and categories, such as dignity, moral status and rights to non-human living beings. In this paper the author explores antecedents of the views which differ from the mainstream Western philosophy, in terms of expansion of non-anthropocentric ethics, and finds them in the fragments of first philosophers of nature, which emphasize a kind of obfuscation of corporeal and mental elements, i.e. kinship of all varieties of life. Pythagoras, Parmenides, Empedocles, Anaxagoras and Democritus, in this context, considered certain animals and plants as sacred, i.e. they believed that they are, in a sense, responsible for what they do and, except that they can be driven by a natural desire, to breathe, feel, be sad and happy, they have a soul, discernment, awareness, the ability to think, understanding and reason. Most controversies, according to the author, are caused by the intention, in the modern environment, which is not only temporally but also spiritually distant from the Presocratic epoch, reasonable care on the protection of nonhuman creatures is replaced with an attempt to introduce the animals and plants into the area of par excellence of human moral phenomenon. In this context, these are attempts to recognize a kind of their moral status, i.e. to attribute to them emotional, spiritual and intellectual characteristics that are similar or identical to the ones that humans have. Finally, difficulties are reflected in the fact that such a (bio)ethics cannot set up and justify moral principles that would apply only to animals and plants, as it is still properly considered that man is the only living being who can act morally.

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