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U svom delu O revoluciji Hana Arent je pokušala da svede račune i sa liberalno-demokratskom i sa marksističkom tradicijom, to jest, sa dve dominantne tradicije moderne političke misli koje se, na ovaj ili onaj način, mogu pratiti sve od prosvetiteljstva.
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Značaj koji pojam društvenog ima kod Hane Arent je jasan, kao i njegovo poreklo, značenje i to kako je ona uspela da nasluti da bi ono moglo biti nešto poput Bloba,* ali, najznačajniji rad počinje tek ovde. Ako je problem na koji je htela da se njen pojam odnosi stvaran i svagde gotovo onoliko važan i neodložan kao što je mislila, onda su nam, za bavljenje njime, očajnički potrebni bolji načini razmišljanja.
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“Pošto je političko stanovište za Krausa samo pitanje trenutne korisnosti, on može iz svakog iskustva u socijalnoj oblasti da uči i da prema prilici promeni svoje ‘mišljenje’. Za njega su merodavne” – prema Zigurdu Šajhlu – “konkretne situacije, a ne ideološke tačke gledišta, i on smatra glupošću neprilagođavanje promenjenoj političkoj situaciji i besplodno istrajavanje na principijelnosti”.
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This paper addresses Jacques Derrida’s concept of hospitality as a critical one for his non-canonical understanding of the political. As a concept that is political par excellence, hospitality and/or the paradoxical gesture of welcoming the other opens up a space for different and diverse, unknown and unexpected guest, for the other, aporetically understood as impossible and unpredictable future to come, that cuts across, destabilizes and deconstructs all rational, established and safe ways of thinking and doing.
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In the ancient Greek tradition democracy, as the rule of the people, in general, did not come together with the rule of law. Plato differentiated democracy according to law (demokratia meta nomon) from democracy without law (demokratia aneu nomon) (Plato, 1961: 302c-303b). Following his idea, Aristotle confronted constitutional republic (politeia) with the middle class in power vs. democracy as the rule of the poor people, without law (Aristotle, 1992: 1279ab). Contrary to the ancient age the modern liberal democracy is generally based on the rule of law. What all agree with, however, is that the modern free democratic society must be marked by the rule of law. There must be a government of laws and not of men and women. In German tradition the rule of law as Rechtstaat means that rulers and their agents are subject to the law as much as anyone else. The state and its agents cannot do as they like; behave in an arbitrary, self-willed fashion: they must obey the law.
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When he concludes that the universality of legal norms sometimes excludes certain non-recurring acts, Aristotle often does not perceive motives and, as a rule, ignores the whole social behaviour of the individual. Furthermore, in his ethical-political-legal elaborations (with its foundation/ assumption that all research and all activities tends to realization of something positive and desirable) Aristotle comes up with the concept of justice as corrections of formal laws and norms enshrined. This “curtailment” (Hegel) of positive provisions (Aristotle’s original invention) is essentially the statement that the standards (as well as the state itself) are based on the agreement (therefore necessity to obtain the moral consent of individuals). Aristotle argues that depravation of the human nature (not the alienation of laws) should always be immanent basic demand of man - to be happy. For this reason, the term epieikeia ( Ἐπιείκεια) should be hermeneutical backbone of modern axiological interpretation of the law, bearing in mind that such views suggest imply legal standard correlated with moral which is (nowadays) not the case.
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Amíg értelemmel fel lehet fogni Az emberi jogok köznapi értelme A szegény kis nemzetek panaszai A nemzetállam nem virág Az ideológiák zűrzavara A létező nemzetiszocializmus A gazdasági racionalizmus hiánya Kultúra és erőszak Az európai kultúra színeváltozása A felelősség dilemmái A jóléti Európa krízise A brutalitás nem politika Az idegenek Rendszerváltás és demokrácia A szerb tragédia Elit és demokratizálás A falak leomlása Klerokrácia és Isten országa Európa lehetőségei A modern demokrácia metamorfózisa A demokrácia alakulása Kisebbségek az átalakulásban
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Emberek vagyunk vagy sampinyonok Miért nem lehet a történelmet előre látni Mese a modernizációról, avagy a modernizáció és az iszlám
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A megváltás csillaga az asszimilációban A misztika fogalmáról Történelem és emlékezés határán Vallomás a Nyugatról Apocalypse Now
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Ako tesavvuf definiramo kao ezoterijsko iskustvo, čak i neku vrstu talenta, onda bi sufija bio onaj ko doseže ovakvu vrstu iskustva, odnosno posredstvom za takvo što od njegovanog talenta doživljava otkrovenje. U tom slučaju, bilo bi veoma teško ubrojatiI bn Sinaa u sufije. Ipak, historičari filozofije govore i o različitim aspektima Ibn Sinaova tesavvufa, baš kao što se bave i Ibn Farabijevim tesavvufskim stavovima. Carra de Vaux, npr., kaže:“Ibn Sina naposljetku je obratio pažnju i na tesavvufsko učenje imoguće je napraviti jasnu distinkciju između njegovih tesavvufski orijentiranih radova i ostatka njegove filozofije.
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Any formation of thought is considered by Szende as an “Ideology” which exceeds, by interpretation, by conceptual definition, by intellectual converting, and by logical classification, simple human perception. It is the historical role of ideologies to bring individuals or masses, through psychological inducement, to either historical action or to passiveness concerning social order and its conservation or its reform resp. revolution. The main characteristics of ideologies triggering either conservative attitudes and passiveness or reform resp. revolution can be described as “Verhüllung” (disuise) or “Enthüllung” (unveiling). // “It is the essential feature of every revolution and crisis period that the social driving forces, which in less turbulent times are veiled, distorted, whitewashed, impetuously come to the surface from the depths, and are presented to human knowledge in an unadulterated form. Every revolution is the apocalypse of the unconscious, the real agents of events that have not yet been recognized at all or have been recognized in a different way. The potential energies of society - stored up since time immemorial - discharge themselves in grandiose shooting up, creating new things, destroying the old. The rate of the world clock is accelerated. A gigantic film shows the keen eye the biogenetic law of history; every stage of development in human society is shown to us in a flash of lightning.” (Paul Szende)
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In this issue of "Paryska Kultura," the magazine from the heart of Paris, readers are immersed in a world of Polish literature, culture and history. Through poignant essays, evocative poetry, and insightful discussions, the theme of nostalgia takes center stage as exiled Polish voices reflect on their homeland from afar, creating a rich tapestry of emotions.
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original published in 1931 by AMALTHEA Publisher
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