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The paper deals with the central problems of Aristotle's physics,the relation between physics and meta physics, and the opposition of the classical notion of Being and ontologic historicism in the contemporary philosophy. It is demonstrated that Aristotle's physics as theoretical science is ontology of nature dealing with the system and the mode of the Being of being, having the causes for motion and changes in itself. Furthermore, the relatiom between physics and mathematics .is studied, and the position of the former within theoretic disciplines, distinction between nature and technology, science of four causes, the notion of motion is tha roughly analysed, the relation of motion and time, and the notion of time itself, and finally Aristotle's polemics with Eleaten. In the relation (of physics and metaphysics it is shown that motion as the central phenomenon and onotologic feature of nature finds its place between the mode of Being of possibility and reality, as imperfect or uncomplete reality. Therefore, -the true understanding of the notion Of motion inevitably leads to consideration of metaphysics as the primal philosophy on the primary cause and the beginning of motion, the mode of Being of the primary promoter and its essence as the highest purpose of the Universe. However, Aristotle's ontology of nature is not only historically significant, but also as a final notional elaboration of the classic notion of Being on the trail of Parmenides and Plato, which radically opens the problem of relation of Being and time, revealing its topicallity qn the context of the contemporary philosophy, especially the fundamental ontology of M. Heidegger. Finally, the classical and modern notion of Being are strongly confronted by the interpretation of Heidegger's idea of »destruction of the history of ontology« and justification of his criticism of Aristotle's notion 'of time as »vulgar«, painting out the reasons for his later turn to »thought of Being« as event.
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Uvod u jezičko-analitičku filozofiju« - to je dvoznačno. Od predavanja najavljenog pod ovim naslovom mogli bismo očekivati pregled o jednom filozofskom pokretu: istorijsko ili sistematsko upućivanje u onu filozofsku literaturu koja se uglavnom označava kao jezičko-analitička. Ovdje to neće biti slučaj, pošto takav uvod u jezičko-analitičku filozofiju već postoji. Ovaj naslov moguće je shvatiti i drugačije, tj. ako pojam »filozofija« shvatimo u smislu filozofske djelatnosti. U tom slučaju riječ je o uvodu u jezičko-analitički način filozofiranja.
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The author deals with the revolution in the way of thinking. This revolution, i. e. the Linguistic Turn exsits as archeology, pre history and early history pf our philoposhy. The author endeavoured to point out some of the phases of this revolution, the new way of Ithinking, even though he exposed himself to danger of structuralistic reconstruction. But unlike Carnap and Slik, for whom this Turn is not only a turn but also overcoming of an inherited way of thinking, the author thinks that the Linguistic Turn is something completely different.
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Govorili smo o kraju zastrašivanja modernitetom. Sad ćemo da govorimo o krizi ekskluziviteta. Postmodernizam zapravo ne znači ništa drugo da postekskluzivizam - nakon što je modernizam dovršio svoje ekskluzivističko krretanje. Moderna je bila razvila jednu dinamiku koju bismo mogli označiti i kao ukidanje samorazumljivog. Zahvaljujući njezinim uspjesima više se ništa što želi da bude samorazumljivo ne razumije po sebi. Modernizam je bio revolt protiv samorazumljivog, on je bio ekskluzivizam u permanentnom kretanju i u njegovoj snazi isključivanja je bio njegov revolucionarni princip.
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Čini mi se da je Sloterdijkova esejistika znak jednog novog kretanja filozofske teorije. Srodna je - i stilski i sadržajno - Nietzscheovom mišljenju. Ona je ozbiljna, diferencirana, nefanatična. U tegobnom naporu analize otkriva punu značajnost svojeg predmeta. Izgleda, također, da osnovna pitanja situacije moderne i postmoderne postavlja na drukčiji način no drugi filozofski predstavnici moderne i postmoderne. Manje kruto, metafizički, a da se ne udaljava od jednog scenarija koji predskazuje apokalipsu i kraj moderne. Predikator "postmoderno" Sloterdijk prosuđuje diferenciranije, s više ironije ili skepse. Zna da nema agenata svjetske povijesti, agenata manifestnog smisla, preokreta. postmoderne. No, profilira, ipak, na razini estetskog kao života - post-metafizičko. Time ne zastupa jednu konačnu formulu.
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The author discusses the complex matters of the relation between language, reality and human mind. The central question is: Does language reflect reality or does it form the image of the world in our mind? In the reply to this question, the author considered man's cognitive process and analysed sensual and psychical processes in which the linguistic imaqe of the world is formed. As a Marxist, the author remains on the position that cognition and truth are permanent motion and development. Being against the vulgarization of the theory of reflection Schaff avoided all extremities in clearing the matters and questions from this work. He concluded that language does not shape the image of reality (in the narrow sense of the word) nor is it a reflection of this reality.
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The paper has as its goal the investigation of the meaning of logos in DK frs. 1, 2, 31b, 39, 45, 50, 87, 108, and 115, with particular emphasis on frs. 1, 2 and 50. It is argued that the focal meaning of the term is ‘account’ or ‘statement’, and that the statement in question, of particular importance in frs 1, 2 and 50, it the account/statement forever being uttered by ‘that which is wise’, (to sophon), Heraclitus’ divine principle. Plato picks up the idea, with his notion of a World Soul which is similarly forever in a state of utterance (‘legei’, Tim. 37ab) which is a piece of self-description, and it is suggested that a modern version of the notion of the universe being in an everlasting state of such self-description is our ability to learn what it has to say by investigating the ‘language’ of radio waves and the like, which are forever being emitted by all moving systems composing the real, and thereby forever offering us a piece of the real’s self-description of itself.
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The Socratic dialogue Hipparchus is the one of the earliest texts in which the philosophical concept of value is separated from the economic concept of price. This dialogue is devoted to the theme of the profit, but actually this economic issue is discussed in the context of ethics. The Greek word ἀξία is used here to denote the economic value and functional applicability of things. Axiological meaning of this term in the dialogue arises in the process of talking about relative price of gold and silver. Socrates and his friend sequentially determine the value through the concepts of profit, benefit, utility and good. The presence of indifferent things (ἀδιάφορον), which are discussed by Plato in the Lysis, Gorgias, Euthydemos and other dialogues, is not designated in this dialogue, but it is assumed in the context.
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There is a deep problem with beauty. Beauty is commonly equated with sexual attractiveness. Yet there is also the beauty of art, which arouses an aesthetic response of disinterested contemplation. As Roger Scruton writes in his recent book, Beauty (2009): “In the realm of art beauty is an object of contemplation, not desire.” Are there, then, two kinds of beauty? By looking back at the classical Greek conception of beauty, we may see how it gave rise to the modern dilemma, and some possible ways of resolving it.
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The second issue of the seventh volume (June 2013) contains a series of articles, translations and reviews, dedicated to various aspects of Ancient philosophy and culture, including the articles on Heraclitus, Plato, the concepts of beauty and justice in Antiquity, the archaic concept of law, etc.
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One of the most important philosophical questions is the question about freedom. Many thinkers tried to answer the questions such as: what is freedom, does free will exist, how can we be free? Concerning Kant’s understanding of freedom, we face, as I will try to show, complex question of our cognitive powers, transcendental freedom and practical liberty. I will try to present Kant’s understanding of freedom, mainly through existence of free causality that is possible with the third antinomy and relation among freedom and moral law that has important place in his moral philosophy.
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