![KOMUNIKATIVNA ZAJEDNICA: POJAM UNIVERZALNOSTI, INTERKULTURNO RAZUMIJEVANJE, SOLIDARNI ZAJEDNIČKI ŽIVOT SA DRUGIM](/api/image/getissuecoverimage?id=picture_2002_18261.jpg)
We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
Varaždinski filozofski krug Hrvatskog filozofskog društva (Varazdin’s Philosophical Circle of Croatian Philosophical Society) was an organization that aimed at bringing together philosophy teachers in Varazdin high schools. The article takes two factual directions: a historic-temporal and personal-scientific. The author records the establishment and activities of the Krug by dates: gathering, organizing public lectures and book presentations. Then the paper focuses on the individual scientific activity of its three most prominent and most active members: Ivan Čehok, Ćiril Čoh and Eduard Vargović. As the Krug was particularly linked with the philosophical journal Metodički ogledi, the article concentrates on their activities associated with the journals, primarily during the existence of the Krug, but also later. Consequentially, the Krug reaches its sublimation after its formal extinction (but not revocation), through its contribution made to the setup of Ethics classes in high schools to a greater extent, and Philosophy classes to a lesser extent.
More...
Discorso di accettazione della laurea "honoris causa" in filosofia Universita di Ferrara Facolta di Lettere e filosofia
More...
Pitanje progresa danas je glavno pitanje u Trećem, a pogotovo u islamskom svijetu. Kada se povede riječ o progresu, dakle progresu kulturnih osnova u opštem smislu, kao i progresu života, neki odmah kao primjer navode Zapad i smatraju ga primjerom progresa u svim oblastima. Zapadno društvo, takođe, sebe smatra modernim. Zbog toga teži da, pored nauke i tehnologije, u sve dijelove svijeta “izveze” i svoju kulturu, umjetnost, moral i filozofiju i uopšte svoj način života. S druge strane, postoji protivrječnost između zapadne i islamske kulture, filozofije, umjetnosti, morala i načina života. Određene stvari se u islamskoj kulturi smatraju nedostojnim, dok u zapadnoj nije tako, ili barem nije izražena podozrivost spram njih.
More...
Uvođenje zapadnog sistema obrazovanja u islamskom svijetu dovelo je do unutarnjih napetositi i heterogenih shvaćanja same osnovice islamskoga društva. Pored stalnih kontakata brojnih muslimanskih učenjaka i studenata sa obrazovnim i akademskim institucijama zapadnog svijeta, ova kulturološka pojava stavlja muslimane pred sudbonosno pitanje odnosa univerzalnih i nepromjenjivih načela islama i zapdane filozofije, odnosno metoda i sadržaja zapadnjačkog obrazovanja. Ta nepodudarnost, a vrlo često i otvoreni konflikt koji postoji između islamskog i zapadnog sistema obrazovanja i njihovih osnovnih ciljeva, onima koji su zaokupljeni dinamičkim i plodotvornim razvojem islamskog društva, moraju postati predmetom ozbiljnih istraživanja.
More...
Ma kojim filozofskim istraživanjma otkrivali što filozof pita, što afirmira znanjem ili u kakvo iskustvo određuje život, Hegelova filozofija čeka iznova osvjedočenje nužnosti vraćanja filozofskog interesovanja. Svakako, misao ovog filozofa to ne zahtijeva kao reanimaciju iz svoje zatvorenosti i bezživotnosti. Naprotiv, sumnja u filozofsku bezživotnost koliko snažno sručena toliko danas ustukuje unatoč svim autoritativnim ishodištima (Nietzsche, Marx, Kierkegaard, Adorno, Sloterdijk i drugi). Čini se da danas mislimo Hegela u povjesti filozofije ukoliko to nije pripravljeno poznatim pitanjem kako misliti poslije Hegela. Preuzimanje polazišta da je Hegel već u prvim desetljećima nakon smrti "proglašen" teretom kojieg se filozofija morala osloboditi, nema šansu osiguranja prohoda misli ka argumentu da je teret. Ili, argumentu kojeg je značajnije istražiti ukoliko je signum Hegelove misli da baš sa onim što se drži njenom zaključenošću misao danas filozofski značajno progovara, pripada šansa da se opravdano sa Hegelom razumijeva moderno vrijeme.
More...
The issue of progression is the first one of third world specifically of islamic world. Some people will give at once the west as an example, when the issue of progression, that is to say, strengthening of cultural bases (by extantion meaning) and of livelihood bases is considered and analyzed. They regard the west, on every background, as a typical of progression and development. The western societies often regard themselves as modern societies and types of their living the best one too. Then, they are going to export their culture, art, morals, philosophy and method of living accompaned by their technology to all over the world.
More...
Duhovna situacija suvremenoga humanuma u dobroj mjeri podsjeća na onu situaciju u kojoj se zatekao primordijalni ademovski duh dok je lebdio između kopna i mora ili u rasponu izgubljenog nebeskog i još neotkrivenog zemaljskog raja. To je bilo, jamačno, vrijeme bolne bezavičajnosti čija ukletost prati današnjeg Ademovog potomka na ma kojem meridijanu zemaljske kugle prebivao. Istini za volju, suvremeni humanum je u daleko kompleksnijoj egzistencijalnoj situaciji nego li je to bio njegov rajski rodoslovnik. Ovaj potonji nije bio opterećen epistemološko-egzistencijalnim bremenom tradicije, ni one dobre niti one loše, dočim onaj prvotni samrtno sopti pod teretom svojevrsne tradicionalnosti kojoj ni imena nije kadar dati, a koja, s druge strane, gotovo da i nije više simbol njegova porijekla niti znak njegove zemaljske fenomenologije. On, naprosto, niti je tradicionalni čovjek, niti je čovjek tradicije. Naprotiv, on je čovjek bezimena trenutka, trenutni bezimenjak - homo modernus (Ibn Al-Waqt).
More...
A figure of a moral sceptic has been present throughout centuries long history of the philosophy of moral. A sceptic has appeared or is still appearing either in the character of ethicist itself or, more often, in the character of a person who tortures the ethicist and with whom the ethicist, explicitly or implicitly, settles account with its own theory. The moral sceptic does not have to be irrationalist although it has most often been one. He can even acknowledge a cognitive character of moral values, as the most recent forms of moral scepticism show. Nevertheless, an assertion that moral statements are false may not appear to be less discouraging to a common and interested reader of ethics books from the one which claims that they express our decisions or attitudes.
More...
Prije generički zadata nego egzistencijalno data, sloboda pripada onima što se bore za nju, a ostaje nepoznata onima koji je kao dar posjeduju, odnosno nedostupna onima što je traže izvan objektivnih mogućnosti. Njeno traženje mimo tih mogućnosti spada u formu ljudskih zabluda koje pripadaju onima koji se ne razumiju u njenu prirodu. Poput vremena kao “prostora za ljudski razvoj” i slobodu valja tražiti na relaciji čovjek - svijet, tj. u aktivnostima ljudi koji mijenjanjem postojećih uspostavljaju nova stanja i odnose. Spoznaja njene biti analogna je spoznaji zdravlja, a oboma je zajedničko da ih cijenimo tek kada smo ih izgubili ili se za njih izborili. Zato se njihove blagodati mogu osjetiti samo otkrivanjem mogućnosti čija realizacija implicira vrijeme djelovanja kao forme bivstvovanja slobode. Zapravo, podmirivanje ljudskih potreba i interesa nije uvijek korelativno realizaciji mogućnosti pa spoznaja i ostvarivanje mogućnosti ulaze u sadržaj slobode koja postaje dokaz njihova djelovanja. U međusobnoj zavisnosti mogućnosti i slobode treba prepoznati dijalektičnost svijeta i čovjeka te razumjeti ljudsku praksu kao kriterij istinitosti mišljenja i smislenosti odnosno besmislenosti djelovanja. U njihovoj procesualnosti objektiviraju se mogućnosti koje je otkrila spoznaja bez koje ne bi bilo odnosa spram budućnosti za koju se ljudi bore, budući da ono što ne poznajemo za nas ne postoji, a da bismo ga učinili svojim, moramo se za njega boriti.
More...
Figura moralnog skeptika je prisutna tokom vijekovima duge historije filozofije morala. Skeptik se javljao i javlja ili u obliku etičara samog ili češće onog koji etičara muči i s kojim se ovaj, eksplicite ili implicite, svojom teorijom obračunava. Moralni skeptik ne mora biti iracionalista premda je on to najčešće bio. On može i priznati saznajni karakter moralnih sudova, kao što to pokazuju najnovije forme moralnog skepticizma. Ali običnom i zainteresiranom čitaocu etičkih knjiga ne izgleda manje obeshrabrujućom tvrdnja da su moralni iskazi lažni od tvrdnje da su oni izraz naših odluka ili stavova. Skeptik ne prestaje da uznemirava.
More...
With whatever philosophical research one can discover what a philosopher asks about, what it affirms with its knowledge and how it defines life in what kind of experience, Hegel’s philosophy awaits again to become a reaffirmation of the necessity to come again into a focus of philosophical interest. Of course, this philosopher’s thought does not demand the interest as a kind of reanimation from its enclosure and lifelessness. On the contrary, a doubt into philosophical lifelessness, whatever its powerful features may be, must retract nowadays regardless to its authoritative points of departure (Nietzsche, Marx, Kierkegaard, Adorno, Sloterdijk and others). It seems that we think Hegel today in the history of philosophy if it has not been conditioned by the well-known question how one can think after Hegel. If we assume that in the first decades after his death Hegel has been “declared” a burden which philosophy must get rid of, it does not allow a safe passage to the thought leading to an argument that he is a burden.
More...
Spiritual situation of modern man to a great extent reminds on the situation within which was caught primordial Adam's spirit while was floating between clay and water or between lost heavenly and not yet discovered earthly Paradise. That was, certainly, age of painful homeless whose damnedness follows Adam's offspring of today whichever meridian of globe he was inhabiting. Out of truth, contemporary man is in much more complexed existential situation than it was his paradisiac parent. The latter one had not been charged with epistemological and existential charge of tradition, neither the good one nor the bad one, while the former deadly moans under the charge of some kind of traditionality for which he is inapt even to chose its name, and which one, from the other hand, is not more a symbol of his origin, nor a sign of his earthy phenomenology. He is, simply, neither a traditional man, nor a man of tradition. On the contrary, he is a man of an instant, the instantaneous nameless man - homo modernus (Ibn Waqt).
More...
Freedom, existentially relinquished more than generically assigned, belongs to those who struggle for it and remains unknown to those who enjoy it as a gift, unreachable for those who seek for it out of their objective possibilities. Its search, beyond these possibilities, has the form of human mistakes which belong to those who do not understand its nature. Like the time as "the space for human development,” freedom must be searched in the relation a man - the world, that is, among the activities of people who create the new situations and relationships, by changing the existing ones. The perception of its substance could be analogous to the perception of health, and both have in common that we esteem them only if we have lost them or if we have fought for them. That is why their benefits could be perceived only by discovering the possibilities, which realization implies the time of performance as the form of freedom existence. In fact, since the fulfilment of human needs and interests is not always correlative to the realization of possibilities, so the understanding and realization of these possibilities belong to the content of freedom which becomes the proof of its performance. In the mutual reliance of possibilities and freedom, dialectic of the world and a man, should be recognized, and the human practice should be understood as the criteria for the veracity of thinking and sense or senselessness of the performance.
More...