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Ovaj tekst namerava da ukaže na mogućnosti jedne metode povratnog zaključivanja u istoriji filozofije kao filozofskoj disciplini danas, metode koja je inspirisana Hegelovim uvidima. U tekstu neće biti rečeno ništa što istoričarima filozofije, makar samo na osnovu rada na istoriji filozofije, ne bi već bilo poznato. Reč je o pokušaju da se taj rad promisli s obzirom na postmetafizičko doba u kojem živimo.
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Interview with Claude Lévi-Strauss by Dominique-Antoine Grisoni
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U ovom ogledu nemamo namjeru razraditi sve rezultate Heideggerove “destrukcije” metafizike i njezinih sastavnih dijelova, dakle logike, etike i estetike. Izložit ćemo samo osnovnu misao Heideggerova spisa Čemu pjesnici?, zapravo Heideggerova predavanja iz 1946. godine, uz dvadesetogodišnjicu Rilkeove smrti. Posrijedi je misao o svetome.
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Paul Ramsey, an American Protestant Christian Ethicist, before down of the birth of bioethics 1970, asserted that «Medical ethics today must, indeed, be 'casuistry'; it must deal as competently and exaustively as possible with the concrete features of actual moral decisions of life and death and medical care». Five years later, namely 1975, Albert Jonsen, to all well known American Bioethicist, explanes importance and necessity of «infraethics», having in mind casuistry, whose idea is literally ridiculed by the same Paul Ramsey. But it wasn't discouraging for Jonsens, because he himself, together with Sephen Toulmin, an American epistemologist, having both got into the harness, were introducing casuistry as the third alternative, along with ethics of care and ethics of virtues, to other classical ethical theories present in bioethics. According to them «a good casuistry (...) applies general principles to particular cases with discernment». Fundamentally meant as an inductive and narrative ethics, inspired by the Late Middle Ages and the Modern World casuistry of the Roman Catholic moral theology, casuistry couldn't escape from basic questions about its viability in bioethics, as it was the case with other ethical theories. First, how casuistry deals with bad historical legacy and defeat in its own court? Second, is casuistry an adequate method for bioethics? Third, can casuistry respond to challenges of secular morality – pluralism and relativism – that interweaves bioethical discourse? Fourth, how does casuistry deal with its opponents and critics? These are only some of many questions in this article whiche are looking for their answer.
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Während für Hegel die Kunst die vergangene Stufe der Selbstproduktion des Geistes ist, bei Heidegger wird die Kunst als die der Metaphysik zugehörende Weise des hervorbringenden Entbergens des Seins, durch die Dichtung überwunden. Die Dichtung ist nicht mehr das-ins-Werk-Setzen der Wahrheit des Seins, sondern das sagende Stiften des Seins selbst, d.h. der Geschichte des anderen Anfangs. Sie ist sie das Rettende aus der Gefahr des die Unverborgenheit des Seins verstellenden Gestells. Sie ist das ursprüngliche Hervorbringen im Gegensatz zum technischen Herausfordern. Indem das seinsgeschichtliche Denken das ursprüngliche Verhältnis zum Sein selbst als das Hervorbringen denkt, vermeidet es die Identität der absoluten Produktion, aber bleibt in der Differenz zwischen dem Denken als dem Hervorbringenden und dem Sein als dem Hervorzubringenden, und somit auf dem Primat des Poietischen. Das Wesen der Technik als die Vollendung der Metaphysik aber läßt sich nicht durch die ursprüngliche Poiesis überwinden. Die Poiesis ist ein solches Verhältnis zum Sein, in welchem das Sein immer schon vom Denken vorausgesetzt ist. Das Voraussetzten des Seins enthüllt sich aber als das Verbergen des voraussetzungslosen Ursprungs des Seins. Der Ursprung selbst läßt sich in seiner Ursprünglichkeit nicht hervorbringen, sondern offenbart sich in seiner Wahrheit erst durch das ursprüngliche Denken.
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The good life and the examined life have long been advocated as key philosophical goals, and they have often been closely linked together. My paper critically examines this linkage by considering arguments both for and against the value of self-examination for achieving the good life. Because somatic self-examination has been viewed as especially problematic for the philosophical project of achieving the good life, this form of self-examination will be given special attention in the paper, and its discussion will be situated within the larger issue of the extent to which the embodied life is central to the good life.
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The author focuses on the issue of the “good life” in relation to a strong ideal of flexibility that operates in contemporary western culture. The era we live in may be called a “continuous stream of innovations” and can be characterized by a fundamental requirement “to adapt flexibly and cope with the new”. The need for such flexibility is mentally and physically demanding; the demands also mark the approach to values, the ideas of the good life and the project of the paths in life. Contemporary people in western civilization are exposed to the pressure of modern culture that has caused problems in the past decades as a result of the incompatibility of its fragmentary value systems. People today apply their abilities in a never-ending whirl of activities and effort where there is no more space available for becoming aware of and for perceiving the deeper meaning of and formulating their specific ideal of the good life.
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One of the most interesting issues central to folk psychology is how it develops in humans. Over the past few decades, two distinct theories have emerged known as the Theory-Theory and Simulation Theory. Theory-theory supporters argue that children construct theories to explain behavior, while simulation theorists extol the virtues of empathy—putting yourself in another person’s shoes. I argue that each position falls short of an adequate account of how folk psychology develops. Instead, explaining behavior is a matter of acquiring folk psychological concepts within a culture and then learning how to deploy such terms with competence.
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This paper reflects on trajectories and pathways for philosophical hermeneutics, now, after the death of its founder, Hans-Georg Gadamer in 2002. More specifically, it challenges the notion that Gadamer’s thought is simply tied to the linguistic turn of the 20th century. Instead, it considers the possibility that Gadamer’s thinking makes for an implicit declaration of its own kind, calling for a mnemonic turn in modern philosophy and present day hermeneutics. Some reference will be made to both rationalist and empiricist models of inquiry insofar as Gadamer attempts to take philosophy beyond, for example, the Ur-grammar of Chomsky’s linguistic theories, and into a world of post-Platonic memory.
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What has happened in the late and concluding stages of postmodern culture is that concrete ideas of a good life have been reduced to pseudo-concrete ideals. With the aid of simulacra, the experience of everyday life is turning into a show, into narcissistic emptiness and single bodily pleasures.
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In the first part of my paper, drawing on the works by David Heyd, I argue that, in the choices related to procreation, an autonomous decision of the woman (or of partners) involved should play the key role. In the relation between a healthcare professional, on the one hand, and a pregnant patient, or a patient who intends to become pregnant, on the other – the former is ethically obliged to provide proper help in the decision-making process that should nevertheless be founded on the ethical ideal of a morally good person. The decision should also be informed by the conception of a morally good person endorsed by the woman (or by partners). In the second part of my paper, I refer to the conception of the sanctity of human life, developed by Ronald Dworkin, to claim that, in a complex medical model, the tendency to equate the fetus with bodily organs should be curtailed as far as the relation between the pregnant woman and the fetus is concerned. The idea of the sanctity of life also serves as the ground on which what I call a ‘procreation epic’ is based. The suggested epic, viewed as a general philosophical framework for the healthcare and reproductive medicine policy, is considered relevant to democratic societies.
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