„Протосоциология“ или философското начало на социологията
Book review of Angel Tsvetkov's book - Protosotsiologiya. Blagoevgrad: Universitetsko izdatelstvo „Neofit Rilski“, 2015.
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Book review of Angel Tsvetkov's book - Protosotsiologiya. Blagoevgrad: Universitetsko izdatelstvo „Neofit Rilski“, 2015.
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In the bourgeois families maidservants were obligatory – we could say self–evident. They characterised the bourgeois cultural life and status and played an important role in the bourgeois families. In the bourgeois households they were responsible for domestic and personal chores. A comprehensive analysis of the issue of servant girls cannot avoid the world of contemporary love, sex and morality. Double standards were characteristic of the bourgeois society, and sex drive as a need was only acknowledged as far as men were concerned. Men could seek the satisfaction of their desires outside of what was deemed as socially acceptable. Double standards also flourished behind the closed doors of the bourgeois homes. On the basis of the preserved resources the contribution explores sexual and love affairs of bourgeois fathers and sons involving servant girls. These are the typical patterns of the so–called lower forms of love or ordinary love with the aim of satisfying the sexual needs of bourgeois men. The author also focuses on the issue of illegitimate children, prostitution, and harmful pulp literature. Many girls came to the cities and became maidservants in the hope of getting married. Therefore these girls also pursued their hope for a better life with personal ads. The search for an appropriate husband could also be dangerous, since servant girls could also become victims of con artists or even murderers.
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The review of: Janez Polajnar, "Pfuj! To je gerdo!" K zgodovini morale na Slovenskem v dobi meščanstva. Zgodovinsko društvo Celje, Celje 2008, 180 strani, ilustr.
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As a building, genetic and vital part of the soul and will of our people, morality determines the quality of life and prospects for its happy future and survival. Viewed from this dimension of reality, moral values are stained with their opposites so that they are difficult to discern the true intentions, goals, and means of dealing with certain groups and individuals. Such a state of morality has a devastating effect on the quality and power of the will to create lasting values and lead to general apathy and the feeling of losing trust and reliance on other people, in society institutions and in the state itself. The result is loneliness and alienation at all levels of merit and (or) merging into groups with unchallenged criteria of communion. The principle of termination with the tradition itself, opens the door to the feeling of insecurity, increases authoritarianism, and the uncritical acceptance of new (foreign) values increasingly confuses all structures of our society. Obviously the overwhelming influence of Western cultural values in the form of finished spiritual molds is not evident, which is not a term of true cultural aspirations and the needs of our people. The main role in this is the individual activities of people educated at the most important European and American universities. Certainly, the adoption of positive cultural values and content of foreign cultures and states is necessary and beneficial. However, the problem is in an uncritical attitude and distances towards them. It is necessary to look real and treacherously at our opportunities, to absorb our good strength from the outside and inside, in order to be right in this period of our and world history.
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At the end of the 19th century, the hitherto relatively unified “Science of Society” split into history and sociology. History’s prime objective is the study of individual social phenomena, whereas sociology, by connecting-different realisations, generalises and formulates new theories. Several conflicting theses exist on the mutual relationship between the two. Some sociologists consider history merely as an auxiliary, documentary science while certain historians deny sociology the status of a science. In recent times, however, these extreme positions are receding, acknowledging their interconnection and giving way to a growing cooperation between the disciplines.
More...Иммануил Кант и культурное измерение общества
The paper focuses on Kant’s philosophy of culture. Based on a new reading of Kant, emphasizing the importance of his short writings, the paper tries to update and contextualize Kant’s ideas. Culture, realized in the cosmopolitan world, is for Kant the ultimate purpose of history. The aim of the paper is to define cultural dimension of society in Kant’s philosophy followed by a confrontation with contemporary idea of multiculturalism. The universalist character of Kant’s concept of culture has a potential of a philosophical reflection of our culture. Статия посвесщает свое внимание философии культуры в восприятии Канта. Исходя из так называемового нового чтения Канта, занимается его малыми произведенями чтобы сравнить его наследие с современными контекстами мышления. Основной целей творчества Канта это культура совершена в всемирно-гражданском единстве. Целей нашего розмышления является определение культурного масштаба общества в философии Канта и в дальнейшем ее кон-фронтация с современной идеей космополитизма. Универсалистическое стремление кантянской концепции культуры может являтся исходным пунктом современной оцены нашего восприятия культуры.
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Within contemporary cosmopolitanism one may distinguish two main currents which aim at divergent theoretical aims. One of them may be interpreted as an intellectual conceptualization of the consequences of the economic globalization, characteristic of the late capitalism, while the other is an attempt to overcome conflicts resulting from the resistance to the global uniformization of the variety of social life. The divergent nature of these two aims is responsible for the essential tensions in contemporary cosmopolitan doctrines. In this article, which is a re-reading of selected moments in the history of ancient cosmopolitanism, I stress the internal tensions within various versions of cosmopolitanism which informed the development of this doctrine in the ancient times. My aim is to demonstrate how moral and political radicalism of the Cynic naturalist cosmopolitanism has been superseded, in the late Stoicism, by a moderate gradualist version, formulated by Hierokles on the basis of his idea oikeiôsis.
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The text constitutes a reference to the article on applying social realism discourse in pop-art and modern popular culture (“Ars inter Culturas” 5 (2016): 209-239) and an elab- oration by means of including Ukrainian art. It reminds about Ukrainian artists’ contribu- tion to the development of the avant garde of the first half of 20th century and social realism ideas of involvement, “growing of art into” life as well as its presence in various areas of social practice. It also recalls the mediatory role of Władysław Strzemiński be- tween Russian and Polish avant garde.Furthermore, on the basis of examples the author analyses formal strategies adopted from avant garde by the output of social realism, points to iconographic patterns of Ukrain- ian works from which Polish artists got inspiration according to their programme and critics’ recommendations. Also, differences resulting from the relations between pattern- mutation are important, as well as the duration of the doctrine which was in force from the first half of the 30s to the end of the 80s of the 20th century in Russia while in Poland in the years of 1949/50-1954/55. In both countries, it had important but different conse- quences, which results in different attitudes to realism as a general artistic strategy. Con- temporary communication and globalisation processes have led to standardisation of vis- ual language also in post-soviet countries, and internet memes play a significant role in it. In the world of the Internet, the elements of social realism discourse become memes de- tached from old meanings, lose their historical and political sense, become an element of entertaining exoticism which enhances forgetting about an oppressive character of the doctrine which, especially in Ukraine, has led not only to the exclusion but also to the extermination of artists.
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In this paper, the author considers Fichte’s concept of practice. Firstly, he refers to the ancient understanding of this concept, and its principal feature – separation of theory and practice, subject and object. Then he considers Kant’s awarding of the primacy to the practice. The rest of the text is devoted to the Fichte’s understanding of practice, by analyzing the concepts such as the effective action (fact-act, Tathandlung), the intellectual perception and the relation I – Not-I. Hereafter he discusses the relation between knowledge and action, and the question of humanity. In the last section of the paper the author considers the problem of speculation and its opposition to philosophy (metaphysics), and then relates the speculation to the revolution.
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Western civilization, whose vision of cosmos is still prevailingly anthropocentric, fi nds the origin for its standing points in Judeo-Christian tradition and in the views of ancient Greek philosophers. In searching for antecedents of the vision of man as a being having a special status among other living beings, the focus of the study in this paper will be on the Aristotle’s corpus, i.e. on preserved fragments of Presocratics. There is, primarily, a high level of agreement among historians of philosophy that the Stagirites, with his imperative for a clear distinction between the practical wisdom, i.e. thinking and sensation, crucially contributed to the establishment of modern civil epoch based on logocentrism and anthropocentrism. The authors, then, identified that indications of anthropocentric approaches, despite structural hindrances of their concepts, may be found in Pythagoreans, Parmenides, Empedocles, Anaxagoras and Democritus. However, the Presocratic who most clearly anticipated the letter anthropocentric views was Alcmaeon from Croton. His opinion that the man is different from other living beings as the only being that is capable of understanding, while other living beings receive sensations but do not understand, represents, the authors concluded, an indication of both Aristotle’s and the statements of numerous subsequent thinkers that logos abilities may be allocated only to humans and that the man has ontological primacy in relation to other living beings.
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This text investigates essential relation between national identity and cultural identity, sheding the light on its various aspects. At the first sight national and cultural identity seem as opposite categories, mutually excluding. On the other hand, more detailed analysis shows this phenomenon as front and back side of the same value. In this context author puts an emphasis on the role and importance of personal taste and national taste as indicators of cultural conditions in certain society.
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Cassirer’s understanding of culture is in this essay analyzed on the basis of his entire philosophy, i.e. concerning its central position in its composition. The concept of culture represents systematic unity of Cassirer’s project of philosophy of symbolic forms, understood as philosophy of culture. In this context concept of culture is analyzed on the basis of its relationship with the concept of symbolic forms, i.e. concerning the possibility of their adequate theoretical understanding, which is given solely as philosophy of culture.
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Adorno’s and Horkheimer’s understanding of the reality of the modern man, and a critical attitude towards the same shows a tendency which brings to the attention the consistency of destructive tendencies of the 20th century, but also finds the causes of such destructiveness much earlier, first in ideas that were viewed by the Enlightenment. The ideas of the Enlightenment, mind, freedom and equality, losing their original goal of human nature, have created a new cultural-historical epoch, based on the enslavement of man and nature, but also dehumanizing ideologies such as National Socialism and Fascism. The key question that Adorno and Horkheimer ask is the question of how the world has ever come to the present condition, if the Enlightenment and tendencies that it brings promised a better world for man. How did it come to the situation that progress in civilization at the same time also means a return to barbarism? The aim of this paper is certainly not only to display the questions and dilemmas that Adorno and Horkheimer set, but also to draw attention to Adorno’s and Horkheimer’s solutions of the crisis, which are based on the critical examination of the Enlightenment and Enlightenment ideas.
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The author examines a shift in Ancient Greek notion of a “wanton” or “godless crime”, starting from the point in which a political notion of “ungodliness” (ἀσέβεια) has taken over the sense and the role in society, which was earlier played by the notion of “hybris” (ὕβρις), as described by the epic and tragic poets, and leading to a philosophical and strictly ethical notion of akrasia (ἀκρασία), reflecting a similar shift of authority of the laws of the state (derived from divine authority of the gods) to a form of autonomy of a virtuous individual. The trial of Socrates is discussed as a shattering point of the authority of Athenian laws and religious customs, and the first step towards the founding of ethics as an answer to an increasingly deteriorating morality of the Greek city state. It is argued that Socrates’ famous claim for all virtue to be knowledge leads to Plato’s formulating of the ethical concepts of akrasia and akolasia, seen as a form of internal psychological heteronomy of the affective part of the human soul. Finally, Aristotle’s views on these notions are discussed.
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In the case of Hypatia of Alexandria, it would seem that the continuous sweeping of speculative and investigative accomplishments of female philosophers „under the rug“ perpetrated by the so-called androcentric histories of philosophy has become „clear and distinct“, but also brutal. Despite her actual accomplishments in the field of astronomy (for instance, in contrast to the then-dominant geocentrism, this neoplatonic female philosopher had, almost a millenium ahead of Copernicus, noticed the importance and verity of heliocentric system), her insistence on philosophical and scientific truth of her research during the turbulent times in Alexandria would prove fatal for her. She would be brutally murdered by Cyril’s religious fanatics led by a certain Peter, which was merely an attempt at abating the responsibility of the ruling christian clique. What is particularly upsetting are the attempts of several church historians of that time, specifically Socrates Scholasticus and his voluminous „sudy“ History of the Church, as well those of more recent authors, including female authors such as polish scientist M. Dzielska.
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The review of: Željko & Lejla Škuljević, Rebellio carnis: pohvala Afroditinim sveštenicama,Udruženje Hijatus, Zenica 2011.
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This article examines the dialectical relation between technology and imagination in modern times. In addition, the notions of art, media, culture, game and utopia, and phenomena associated to them, are being explored in the context of this relationship consideration. The technology is, in fact, turning away from the world of rational (scientific) knowledge by exploring development opportunities within the area that is directly referred to as the realm of imagination. On the other hand, imagination, which was at first treated as the „resource” for various engineering applications in the fields of art, culture and media, and the domain of reality (politics, critical and communicative practices and social reality), is being mediated through and thus essentially or structurally determined by the schematized actions of contemporary, interactive communication technologies. It seems to us that this new dialectical mediation that takes place between technology and imagination in the present time appears as the one with no alternative, which however should be an open question, as stated in the conclusion.
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The author discusses the concept of technology within the frame of Aristotle’s triad of theoretical, practical and poietical, with the intention to clarify the relation of the ancient techne and modern technology, on the one hand; as well as the actuality of such a „triple” understanding of man, on the other hand. Theoretical context considers the relation between technology and science, poietical context examines the relation between technology and art, and practical context clarifies the relation between technology and ideology, i.e. politics. The aim of this examination is to question the sustainability of the modern age request that a man should be defined as „zoon technikon” rather than „zoon politikon”, which essentially opens even more important philosophical question: is Aristotle’s definition of man „out of date”, or does its structure already alerts of possibility of future relativization of purpose and means which will declare this very definition obsolete?
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Suštinu tehnike on razotkriva na takav način da „nikad ne opažamo svoj odnos prema suštini tehnike dokle god zamišljamo samo ono-tehničko i samo se njime bavimo, dokle god se njime zadovoljavamo ili ga se klonimo”. Zaista, on tvdi da „Odgovaramo li toj suštini, u stanju smo da iskusimo ono-tehničko u njegovom ograničenju” [...]
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The review of: Tomislav Krznar (ur.), Čovjek i priroda. Prilog određivanju odnosa, Biblioteka Bioetika, Pergamena, Zagreb 2013.
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