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The aim of the following article is to characterise the concept of the Responsibility to Protect (R2P) as a contemporary approach to the just war theory, the idea that is implicitly founded on the ages-old legacy of studies on the issue of bellum iustum. In the introduction, the genesis of the theory of the just war is presented, with the special attention given to the input of the ancient and medieval thinkers, and to the role of the so-called Polish school of the international law – ideas conceived ages ago that still resonate in the contemporary discourse on the conduct of the humanitarian intervention. In addition in the text, Michael Walzer’s just war theory is discussed, in which the prominent author on the problem distances himself of the pacifistic discourse, underlining though the importance of ethical aspects of principles of ius ad bellum, ius ad vim, ius in bello, and ius post bellum. Then, the debate on the legitimacy of humanitarian interventions conducted in the face of genocide, key elements of the R2P and challenges accompanying its implementation are analysed.
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The article is dedicated to the study of the inter-relation of the concept of the legal system in its contemporary understanding with a number of general phenomena, which are basic for the contemporary theory of state and law. This analysis is provided in the context of historical and legal discourse within which is studied the transformation of the ideas of the leading theorists and philosophers of law for the period between the end of the eighteenth and the beginning of twentieth century. The major conclusion of the provided analysis is the thesis that the legal system is a complex social phenomenon, which takes one of the central places in the theory of law. The determination of the essence and content of the concept of the legal system was an essential part in the works of a number of well-known theorists of law, starting from the second half of the eighteenth century. Despite the fact that in the context of the historical evolution of both society and the legal science, the ideas on the essence of the legal system altered considerably, the researchers adequately emphasized the inter-relation of the legal system with such phenomena as sovereignty, legislative practices, law-enforcement, administrative and judiciary systems, the ideology predominant in the society, etc.
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This paper discusses translations of William C. Chittick’s works into Bosnian language, giving certain remarks about them and providing a short biography of the author. The paper shows that numerous books and articles of this renowned American researcher of the classical Islamic philosophy and Sufism have recently been translated into Bosnian language. In 2019, the translations of three of his books were published, so it may not be farfetched to say that a kind of translation movement has been taking place. We assume that the reason for this phenomenon lies in the simplicity of Chittick language which he deploys to explain the deepest truths of Islam in a fluent, erudite and academic way. At the same time, his works do not lose comprehensiveness and diligence. Hence one can speak about a considerable influence of his works on Bosnian readers.
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The biomedical model in healthcare does not sufficiently address the way patients experience and give meaning to their altered body and world. Therefore, phenomenological analyses have been performed in order to open the access and bring forward the (personal, subjective) experience of sufferers, be it physical, psychic or social. In this framework, pain and suffering are usually seen as disruptive for a person’s sense of his or her own body. Some particular experiences, that the phenomenological analysis will help me unravel, will serve as arguments in favor of the idea that what is at stake in pain and suffering is the becoming of the subject as subject. How can this auto-affecting subject be described? Two ways of phenomenalisation of the subject have been taken into consideration, based on their concepts of lived sense and, respectively, movement.
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In Freud’s example of the rat man, the symptom is jouissance: the signifying sequence of the story with the rats had awakened in the patient’s body a jouissance of which Freud managed to read the horror of a jouissance ignored by him. If the symptoms are at the origin of a demand for an analysis, then the symptoms bear witness to the existence of the unconscious and, also, the way in which they are formed pertains to the encounter between the words and the body. At the beginning of psychoanalysis, the symptom disappears under the effect of the interpretation, but some subjects, faced with the possibility of curing the symptoms that made them suffer, preferred to preserve them. Thus, the interpretation of the symptom as metaphor only suits its definition of belonging to the symbolic register, but it neglects satisfaction. Or, precisely satisfaction is an essential axis because the symptom is a sort of reparation, that is a way of saying that it constitutes an option of satisfying what has not been satisfied in the drive circuit. The notion of “real of the symptom”, as Lacan puts it, brings coherence between the symptom and the unconscious starting from the real. By inscribing the symptom between the symbolic and the real, Lacan does not define it anymore as metaphor, but by the effect of the symbolic on the real, insisting on the notion of jouissance in the symptom. In this way, the sense of a psychoanalysis is given by the reduction of the meaning that was masking the jouissance. The Lacanian perspective defines the unconscious as a means of jouissance of symptom, hence the analytical operation modifies the subject’s program of jouissance.
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This paper gives an account on the problem of suffering using two complementary approaches: the phenomenological and the psychoanalytical one. Considering anguish as suffering, it emphasises on the fact that both methodological approaches are aiming the same thing, namely the experience of the sublime as a way to give suffering another meaning. Based on the difference between affect and passion, the other meaning the suffering can get is the one of openness to the transcendence of otherness
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The myth of the confrontation between Apollo and Marsyas, as described in Ovid’s Metamorphoses has created a long history of diverse interpretations and works of art. The paper follows this history, including its reception in contemporary literature. Further, it tries to fill the gap between visual arts, which are primarily focused on showing the pain of the skinned satyr, and the literary tradition, which is interested in the political and social aspects involved in the genesis of art. The different approaches of the theme are being discussed under one central question that revolves around an unsolved mystery capable to explain the long list of answers throughout art history and the literary tradition of interpretation: Is it the artist the one who creates art, or is it art, the one who creates the artist? Both of the creation processes seem to presuppose a series of painful transformations which lead to a particular kind of knowledge.
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In this article I will analyze pain from a phenomenological perspective and demonstrate that it represents a fundamental structure (Grundphänomen) of human beings and their world. In the philosophy of mind pain, as one of the most prominent examples for the relevance of the first-person perspective cannot be explained objectively. A phenomenological approach however reveals that first and third person perspectives of pain must not even be distinguished altogether. Rather than being provoked by an external cause, pain originally accompanies the process of self-differentiation of the human being and the world, i.e. the birth of the human dimension of being or, to put it simply, the birth of human reality. Therefore, pain will be considered as originally referring to the pain of birth. I will outline this interpretation by using reference to Merleau-Ponty, Heidegger and Rombach. It will be shown that some particular examples in visual arts can help in calling our attention to that dimension of human reality from which the phenomenon of pain originates.
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I will start (section 1) with a description of an intense emotional pain. To be more precise I will start with the first phase of this pain. It is about the pain we feel when something we have infinitely desired becomes impossible to attain. I will describe such a pain using the example of one-sided, unfulfilled love. This will be followed by an excursus: I will try to reconstruct this pain – though only in a simplistic and basic manner – in order to understand it psychoanalytically. Lacan’s concept of the objet petit a will play a role here.I will then (section 2) continue by using a phenomenological approach: I will try to describe some kind of second phase of the pain. The pain does not persist through hope and hopelessness forever. Instead, it starts the process of a drastic reconstruction of the self, a transformation causing us to suffer. Then, in the final step (section 3) the third phase of this movement is perceivable. In this phase we are suddenly able to look at what is happening in a completely new way. It is as if an optical illusion has shattered and, in its place, we are able to see the same things but with different eyes, thus bringing about the onset of something completely new in our world.
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Review of: William C. Chittick, Nauka o kosmosu, nauka o duši: punovažnost islamske kosmologije u modernom svijetu, ElKalem, Sarajevo, 2019, 177 str.
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Review of: Željko Kaluđerović, Stagiranin, Izdavačka knjižarnica Zorana Stojanovića, Sremski Karlovci, Novi Sad, 2018, str. 249.
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Everything in the world is reflected in a language, because the language is an invaluable wealth, which determines the spiritual culture and worldview of any nation, its intellectual and moral development. Many linguistic problems are associated with the development and movement of the language system and especially the lexical subsystem, which remains unresolved up to this day. These problems include the little-studied area of Bashkir linguistics – Bashkir philosophical language, an unexplored area on the periphery of linguistics and philosophy. The topicality of the problem of nationality in Bashkir philosophy is due to the fact that the sovereignization of public life requires the development of ethnic and national self-awareness, a theoretical understanding of fundamentals and tendencies of the national worldview. This is an extremely multifaceted subject of study. In addition, the history of the Bashkir national social-philosophical thought itself still has a lot of “white spots” and needs considerable replenishment and renewal. The objective of the article is to study the specifics of the Bashkir philosophical language, which allows to understand Bashkir cultural traditions, ethnic, and national identity, its originality and specificity, as well as the influence of Arabic and Arabic-Islamic philosophy, which have a huge role in the development of Bashkir philosophy, its essence and content. In this article we used the descriptive and comparative methods of study and methods of semantic analysis of linguistic material. It is determined that the Bashkir philosophical language does not have a certain strict canonical form, mainly associated with specifics of the author's thought, that belong to either scientific, or artistic, or religious discourse. A huge impact on the development of Bashkir philosophical thought and Bashkir philosophical language was made by Arabic-Islamic philosophy, which began to penetrate into the inner world of the Bashkir people along with Islam.
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The content of the article is based on the general scientific principles of the knowledge of the creative process; a multidisciplinary approach is implemented in the sphere of plastic arts. By reviewing the common points between choreography and the concept of “choreographics” introduced within the study, potential links between graphic representations and the staging of culture in the world of ballet theater are discussed. Analyzing the experience of available achievements, starting from the path of linear movement left by performers on the stage floor and the formation of a stage image to the application of innovative graphics technology on stage, the author considers various aspects of the points of contact and the interactions between ballet and graphics (choreographics).
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In early Chinese philosophy, the concept of a unique individual separated from the outside world has no ontological basis. Every person is an open, interdependent construction, whose uniqueness can only be achieved and cannot be given. A person is an undetermined range and locus of experiences expressed through specific roles and relationships. In this article, the Author analyses such an understanding of the person in Confucian and Mencian thought. In Confucius’ philosophy, the junzi 君子 lives up to his status as long as he maintains ren 仁 relationships and displays proper emotions connected to ren. The author argues that, in the Analects, ren is a concept connected to the terms shu 恕, zhong 忠, yi 義 and li 禮. Ren may be interpreted as an ideal interaction that starts with an emphatic reaction towards another human being. Emphatic reactions, along with zhong—a sense of duty— is the basis for applying the situational moral norm yi and carrying it out according to li—the social norm. Ren behaviour is different for every person in every situation. It has to be learned and practised during the process of self-cultivation, xiushen 修身.Mencius’ moral theory is more complex, and concentrates on human nature and its features. According to this, human nature is shan 善, commonly translated as ‘good,’ because every person has four dispositions—emotions for developing ren, yi, li and zhi 智. Ren may be considered a virtue—it is not inborn, but has to be achieved and learned. Another skill required to be a sage was the understanding that every situation is unique, and that there is a right time to apply different norms—shizhong 詩中. Mencius’ thought is not simply an ethics of virtue, but it is also influenced by situational factors. Mencian moral behaviour is complex; not only does it require a deep understanding of oneself and the other, but also the use of all senses, sensitivity and creativity to deal with every situation in a different way. A sage, or a person who wants to become one, has to watch, listen, feel and understand every person and every situation. Moral cultivation in Mengzi’s thought is also a cultivation of the body’s qi 氣 (vigour or energy). Properly cultivated qi becomes haoran zhi qi 浩然之氣 (overflowing qi) and enables one’s body to have the zhi 志 (will) to follow its ren (heart/mind).
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Stephen Eskildsen has analysed a corpus of texts belonging to the Taoist tradition of internal alchemy, paying special attention to near-death meditations. Taking Eskildsen’s conclusions as the starting point, the main purpose of this paper is to show the similarities between death preparation techniques in Taoism (“entering the womb”, “changing the dwelling place” and “repelling killer demons”) and the esoteric practices of Tibetan Buddhism (The Six Yogas of Nāropa). The subject was chosen, firstly, because some of them were omitted by Eskildsen, and secondly because those similarities seem to be interesting in the context of establishing the possible sources of Taoist meditations. An attempt at analysing the origins of both sets of practices, and the relationships between them, led to the conclusion that the influence of Indian esoteric ideas on Chinese Taoism is highly probable. The author also noted that the breathing exercises that constitute the basis of all of the techniques in question are prior Buddhist influences, and thus the independent development of these practices is also possible. Such independent development may be considered interesting, as both Chinese and Tibetan techniques are based on a similar notion of mystical physiology, which subsequently could suggest some kind of universality.
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We retraced the framework of Kant’s Opus postumum from the view of its concepts, as well as of their critical antecedents. In this way we have pointed out a less highlighted aspect, which completes and enforces the idea of building up of a whole, Kant asked for his philosophical system. In front of it he puts the full man, who cultivating his rationality can attain the state of wisdom, which resembles him to God. On this way, which intertwines with the investigation of nature from metaphysics to physics, he is determined to use sometimes weak concepts subsumable to heuristic concepts, which lend support to the ostensive ones, putting better in the light his strong, rational concepts and their need for completion; and mainly pointing out his conceptus cosmicus, assimilable to the concept of his whole system, as well as to the ideal of a philosopher-wise man, destined to attain it.
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My attempt in this paper is to take into account the historical relation between Locke’s Essays on Human Understanding and Kant’s Critique of Pure Reason, a topic which was traditionally neglected in favour of a debate about the role of David Hume in Kant’s awakening from the so called „dogmatic sleep”. Andrew Seth in 1893 and James Gibson in 1960 compared the epistemologies of Locke and Kant. My working hypothesis is that although we are attracted to discover the similarities between the two and to reveal anticipations of some Kant’s ideas in Locke’s Essay, there is a big epistemological gap between Essay and Critique sprung from the difference between empirical derivation of concepts, one of the main ideas in Locke’s Essay, and the transcendental deduction of them, the new philosophical project developed by Kant.
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Although Whitehead acknowledges the importance of abstraction in philosophy, he criticizes modern philosophy's bias to consider scientific abstraction as reality itself. This article discusses some of Whitehead's views regarding aspects of the evolution of modern science that influenced modern philosophy
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Kant and Leibniz (Critique of Leibnizʼs Principle of Indiscernability)
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