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Na poslednjim stranicama knjige Izvori totalitarizma, Hana Arent sumira svoju užasnu priču o erupciji totalitarizma u dvadesetom veku. Ona izjavljuje: Sasvim je u skladu sa čitavom našom filozofskom tradicijom to što ne možemo da pojmimo »radikalno zlo«; ovo važi i za hrišćansku teologiju, koja je čak i đavolu dala nebesko poreklo, i za Kanta, jedinog filozofa koji je, skovavši izraz »radikalno zlo«, morao makar da pretpostavi njegovo postojanje, mada ga je odmah racionalizovao u predstavi o »izopačenoj zloj volji«, koja bi se dala objasniti razumljivim motivima. Tako mi, dakle, nemamo nikakvu potporu kada pokušavamo da razumemo fenomen koji nas suočava sa nadmoćnom stvarnošću i koji ruši sva nama poznata merila. Samo se jedna stvar čini jasnom: možemo reći da se radikalno zlo pojavilo zajedno sa sistemom u kom su svi ljudi postali podjednako suvišni. Manipulatori ovog sistema veruju u sopstvenu suvišnost koliko i u suvišnost svih drugih, a totalitarni dželati su tim opasniji što ne haju za to da li su i sami živi ili mrtvi, da li su ikada živeli ili možda nikada nisu ni rođeni. Fabrike leševa i pećine zaborava opasne su zato što se danas, sa sve većom prenaseljenošću i sa sve većim brojem beskućnika, mase ljudi stalno smatraju suvišnima, bar sa strogo utilitarnog stanovišta. Političke, društvene i ekonomske tendencije širom sveta su u dosluhu sa totalitarnim institucijama koje služe tome da ljude učine suvišnima.
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Hana Arent se ponekad smatra važnim izvorom ili nadahnućem savremene komunitarne političke misli. U tom shvatanju postoji izvesna mera istine, ali misliti o njenoj političkoj teoriji kao izrazito komunitarnoj više je nego pogrešno. Jer, ono što karakteriše komunitarizam kao filosofsko osporavanje liberalizma jeste njegovo naglašavanje toga kako se sopstvo konstituiše kroz kolektivni ili grupni identitet, kao i argument da nedovoljna pažnja prema snazi zajedničkih identiteta obeležava središnji nedostatak liberalno-individualističkih koncepcija političke zajednice.
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Čini se da je karika koja nedostaje, a koja povezuje mladalačke tekstove Hane Arent sa njenim kasnijim, slavnim delima o totalitarizmu, upravo shvatanje ljudskog života kao političkog delovanja koja se otkriva u jeziku neke pripovesti ∞une histoire≤ (story i history). Pre nego što pročitamo njene zrele tekstove, potrebno je, dakle, da se pozabavimo onim što nam izgleda kao apologija pripovedanja kod Hane Arent, a što dijagonalno preseca čitavo njeno istraživanje.
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Materiál pre túto štúdiu som získal počas stacionárneho terénneho výskumu v segregovanej rómskej osade na východnom Slovensku v rokoch 2005 – 2006. Tento výskum síce nebol zameraný primárne na ekonomické a finančné správanie, avšak pri celkovej každodennej etnografii v danej komunite som sa pochopiteľne nevyhol ani iným témam, z ktorých – vzhľadom na chudobu a úsilie vyžiť z minima – bola kľúčová práve téma finančného správania sa. A keďže obyvatelia tejto rómskej osady neustále zápasili s konštantným nedostatkom financií, požičiavanie si, často na vysoký úrok, bolo pre mnohých každomesačnou realitou. Moju analýzu opieram najmä o výskum z tejto konkrétnej osady, no počas nasledujúcich rokov a výskumov som sa s fenoménom úžery parciálne stretával ďalej aj v iných lokalitách, čo mi umožnilo reflektovať mechanizmy úžery aj v širšej rovine.
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This modern translation of all the surviving literary compositions ascribed to Liudprand, the bishop of Cremona from 962 to 972, offers unrivaled insight into society and culture in western Europe during the "iron century". Since Liudprand enjoyed the favor of the Saxon Roman emperor Otto the Great, and traveled to Constantinople more than once on official business, his narratives also reveal European attitudes toward the Byzantine Empire and the culture of its refined capital city. No other tenth-century writer had such privileged access to the high spheres of power, or such acerbic wit and willingness to articulate critiques of the doings of powerful people. Liudprand's historical texts (the Antapodosis on European events in the first half of the 900s, and his Historia Ottonison the rise to power of Otto the Great) provide a unique view of the recent past against a genuinely European backdrop, unusual in a time of localized cultural horizons. Liudprand's famous satirical description of his misadventures as Ottonian legate at the Byzantine court in 968 is a vital source of information on Byzantine ritual and diplomatic process, as well as a classic of medieval intercultural encounter. Readers interested in medieval European culture, the history of diplomacy, Italian and German medieval history, and the history of Byzantium will find this collection of translated texts rewarding. A full introduction and extensive notes help readers to place Liudprand's writings in context.
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The book concerns the fundamental questions set by the founder of Bulgarian sociology Ivan Hadjiiski: Where are we coming from? What have we gone through? How far have we reached? Where are we going? Sociology is a science in which the person puts his imagination and heuristic potential. Sociology is a craft, in the practice of which the outcome depends on the mastery of the techniques and methodologies, the correct observance of rules and procedures. Sociology is a business that requires certain resources and also can reproduce or increase them. Sociology, however, is something else; it is not only a knowledge of society, but it is a public activity. It loses its meaning beyond the public realization or changes it if this realization does not correspond to the scientific credibility.
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Naše je ratno i poslijeratno iskustvo obilježeno teškim i brojnim stradanjima civila. Kao jedno od središnjih pitanja suočavanja s prošlošću i izgradnje mira u hrvatskom društvu postavljamo si pitanje kako pružiti odgovarajuću podršku civilnim stradalnicima te doprinijeti ostvarenju pravednosti i obeštećenja civilnih žrtava rata. Na tom putu kreiramo i podupiremo istraživačke, analitičke, obrazovne i aktivnosti javnog političkog djelovanja, ali i metode neposredne podrške civilnim žrtvama rata. Ovim tekstom željeli bismo ćitatelje/ice iz organizacija za ljudska prava i drugih organizacija i inicijativa iz civilnoga društva upoznati s našim djelovanjem posljednjih godina putem nekoliko primjera iz prakse koji sveobuhvatno nastoje unaprijediti položaj civilnih žrtava rata u ostvarenju njihova prava na odgovarajuće obeštećenje.
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What I discuss in my paper is the following: Does science deal only with facts? Does ethics deal only with values? It is shown as, in the science progressive working, what is, what has to be, what can be, and what ought to be are interconnected. The rationalistic and humanistic tradition about the way to make science and to teach it can establish a modern progressive education.
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Historically, the manifestations of Bulgarian dreams are analyzed. Consider the extent to which endogenous and exogenous factors and conditions allowed dreams to come true. The Bulgarian dream for honest labor, creativity and life in their homeland was established back in time – more than 1300 years ago. During all the distinct periods (from internal and external conditions and factors), this dream has undergone substantial alternations, however, not in its roots. My generation has experienced two signifi cant changes to our dream. The fi rst distinct period began in the distant 1945 when the dream was to ensure the livelihood, health and education of all Bulgarian citizens through the system of socio-economic planning in Bulgaria and in the CMEA. Society and the economy were systems, whether, businesses and people – inseparable elements of these systems. The second distinct period began in 1990 when the creation of the „Common European Home“ began on the basis of the „decomposition of the planned economy“ and the affi rmation of freedom of personality and human rights. During this second period, the European countries, Bulgaria, and the individual economic agents were placed in a competitive environment – „whatever you do, you do it for yourself.“ Society and the economy have become clusters in which the horizontal ties (seemingly) were dominant. Both, the first and the second, periods possessed their merits and defi ciencies, which suggests that potentially the Bulgarian dream has to redefi ne its format, as well as, its content.
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Genocid se definira kao zločin par excellence, najgore što čovjek može uraditi drugom čovjeku u smislu prava i morala. I opet, od Aušvica do Kambodže i od Ruande do Srebrenice, od jedne epohe i kulture do druge, počinilac genocida insistira da je njegov cilj pobjeda dobrog nad zlim te da je stoga moral na njegovoj strani. Ono što vanjski svijet može osuditi kao pogrešno i zlo oslikano je kao suprotno, jer radnje koje se moraju poduzeti da bi se osiguralo ono što je istinski vrijedno nadjačat će sve ono što mu prijeti. Ubijanje je predstavljeno kao legitimna samoodbrana, te želja da se u tome ne učestvuje kao moralni pad, izdaja grupe kojoj pripada i čija je budućnost u pitanju. [...]
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We have selected some revealing quotes for the evolution and involution of the aesthetics of the ugly (as Evil), always associated with the barbarian, the savage, the primitive. The selection took into account the paradigmatic moments of history and the radical changes that took place. The preoccupation of the Baroque, as a refinement of man (Christian), was the pedagogical distinction between animalitas and humanitas, between biological and cultural, the search for unity between the physical and metaphysical aspect of man, between the civilization of the word (writing) and the primitivism of orality (voice). The Baroque foreshadowed the emergence of a new model of reference to universal values and national specificity, as Freedom, even if still opposed to libertinism and anarchy, and in Enlightenment and Modernity
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Transhümanizm ve posthümanizm insanın şu andaki halinden farklılaşacağını, bir tür evrimleşmenin meydana geleceğini iddia etmektedir. Bu evrimleşmenin ise aşamalı olacağı, transhümanizmin sonunda, kaçınılmaz olarak, posthümanizme ulaşacağı bazı transhümanistlerce iddia edilmektedir (Ferrando 2013). Aşağıda örneklerle açıklandığı üzere, söz konusu değişimin anahtarı ise biyoteknolojidir. Biyoteknoloji; bilim ve teknolojinin, insan üzerindeki uygulamalarının birleşme noktası olarak kabul edilebilir (Ferrando 2013).
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The article presents one of the most significant psychological aspects experienced by the military during their operations – ethics and morality. Thus, it dives deeper into the idea of “war psychology”, to then analyse the biggest ethical and moral dilemmas of the military during battle. Far from exhausting the subject, the article wants to draw attention to the fact that, in the end, the military is still human, and in the absence of adequate preparation for combat and adequate post-action psychological support at the end of the conflict, moral wounds can appear, which, most of the time, are as painful and devastating as the physical ones.
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Sharenting, which means sharing sensitive content about children on online platforms, primarily on social media, is the focus of this research. Although it is mostly carried out by parents, it is seen that the child's relatives, peers, and education staff working at the school where he/she is studying also exhibit this behavior. Sharenting; it is an issue that needs to be discussed in school life as well as in private life, as it carries some risks regarding the child's safety, mental health, privacy and private life as a human being before anything else. In this study, sharenting was examined in the context of ethics, media ethics and education. Also sharenting; it has been examined through the lens of the UN Convention on the Rights of the Child (CRC) and it has been tried to determine which of the child's rights (living, developmental, protection and participation) which are clearly expressed in the convention, are divided into four basic dimensions. Accordingly, sharenting; it violates a total of 17 articles of the CRC in all right dimensions, mostly in the dimension of protection rights. The issue of whether sharenting is ethical or unethical is ambiguous as it varies according to the underlying ethical theory.
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Whistleblowing is defined as the conscious revealing and disclosure of unethical or criminal situations occurring within the organization by the member or members of the organization (Cross and Tiller, 1998). The concept of whistleblowing has gained importance with the emergence of scandals in large and powerful enterprises, institutions and organizations, especially in recent years. Organization members who engage in whistleblowing behavior may naturally conflict with their organizations, other organization members and managers and remain silent. In this silence, unjust, unfair and illegal situations in the organization can become widespread (Near and Miceli, 2013). Therefore, whistleblowing is protected by different laws in different countries in order to support the members of the organization to take action without hesitation (Kaptein, 2011). However, in order for whistleblowing to be implemented and carried out effectively in the organization, the members of the organization must know the internal politics and ethical rules well and be knowledgeable and conscious about this issue (Miceli and Near, 1992). As a result, the concept of whistleblowing is an extremely important concept in terms of revealing unfair and erroneous situations in organizations and ensuring justice within the organization. However, members of the organization must be careful and act in accordance with the law when deciding whether or not to engage in whistleblowing. In this book chapter, information about the emergence of the concept of whistblowing, its reasons and its importance in terms of working life will be given.
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Damir je i ovo jutro ustao kasno. Dugo se budio. Pogled mu pade na harmoniku. Kako ju je nekada samo volio. - Hoćeš doručkovati? – pita ga majka. - Pusti me – odgovara Damir ljutito oblačeći jaknu i patike. Laganim korakom izlazi iz zgrade. Zastaje i razmišlja. U školu svakako više ne ide. U tri škole je pokušao. I ništa. On je za to najmanje kriv. Kada god bi krenuo u školu, neko je naišao da ga odgovori taj dan.
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Proces komunikacije se odvija verbalno i neverbalno. Počinje kada se jedna osoba obraća drugoj zbog potrebe da nešto iskomunicira i podijeli. Čovjekova sposobnost da komunicira riječima razlikuje ga od ostalih živih bića jer se komuniciranjem čovjek prepoznaje, idenitificira i oblikuje svoju civilizaciju. Komunikacija se sastoji od dva dijela: govora i slušanja. Ljudi su uglavnom okupirani govorom i ne razmišljaju o slušanju.
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Rukopis „Priručnik svjetskog etosa za osnovne škole“ zaslužuje visoko mjesto u produkciji literature koju vrijednosno i spoznajno smještamo u registar interkulturnog razumijevanja i educiranja za mir. U odnosu na druge škole mišljenja i djelovanja, a u svrhu izgradnje boljeg i pravednijeg društva, ovo interdisciplinarno štivo utemeljeno na aksiologiji etosa kao imanenciji našeg ljudskog bivstvovanja kroz geografiju historije, iskazuje jednu naročitu dimenziju, jer se priručnik zasniva, ne na bilo kojoj redukcionističkoj ideologiji obećanja sreće, već na univerzalizirajućem etičkom imperativu izniklom iz učenja Hansa Künga o našem zajedničkom ljudskom etosu koji je u nama, sa nama i prije nas. A kada to već jeste tako, kada je univerzalni etos tako ljudski, s onu stranu kulture nasilja, laži i opresije kao entiteta neljudskosti, njegovo proučavanje i poučavanje kroz izborno pozicioniranje unutar obrazovnog procesa u četiri federalna kantona, te diseminacija dobrog ljudskog etosa na našu djecu poduhvat je vrijedan recenzijske podrške i aktivne afirmacije.
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