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U spisu Filozofija prava Hegel (Hegel) govori o priznanju čoveka kao takvog. Čovek je priznat kao takav a ne na temelju njegove partikularne nacionalne karakteristike. Ovo je postalo moguće u okviru moderne, liberalne Evrope, koja pravi razliku pogotovo između privatnih i javnih, crkvenih i državnih opštih interesa.
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Hana Arent je želela da shvati šta ljudi čine i kako to što čine utiče na svet oko njih, da li on time postaje bolji ili gori. Svet pri tom nije zemlja ili priroda, nego je to čovekov svet, tvorevina koja nastaje među muškarcima i ženama, tvorevina na koju neprekidno utiče sve ono što ljudi čine kako bi prosperirali i opstali, ali na koju utiče i način na koji ljudi razmišljaju dok pokušavaju da izađu na kraj sa svojim postojanjem.
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Ideja Hane Arent o politici nastaje pre svega iz potrebe da se potvrdi da je hrabrost pred tragedijom moguća: uzdizanje ljudske inicijative i značenja postojanja svakog ko se ispoljava u delanju dovodi se u neposrednu vezu sa iskustvom mnoštva žrtava i saučesnika totalitarizma, sa svođenjem žrtava na pasivnu animalnost, jadna stvorenja ili žive mrtvace izmeštene iz svake ljudske zajednice, izgubljene u prazninama zaborava koncentracionih logora, svođenjem kojem su podvrgnuti i sami dželati, anonimni izvršioci neljudskih zakona, a u isto vreme bića prepuštena slučajnosti svojih raspoloženja.
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Počinjem sa Geteovim citatom jer mislim da ovaj poetičan aforizam osvetljava viziju istorije, politike i sveta Hane Arent. Da bi predupredili kritiku, odmah da kažem da znam da je metafora »građenja kuće« u filozofiji Arentove povezana sa radom odnosno stvaralaštvom, a ne sa delovanjem. U Geteovoj pesmi, međutim, ona se tiče obojeg, mada u paradoksalnom obliku, kao aporija. Gete govori da će svako ko je rođen graditi novu kuću – gradiće svoj vlastiti svet – i to je ona nova kuća koju će naslediti neko drugi a taj drugi će izmeniti kuću, iako je niko neće dovršiti, izgraditi.
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Feministkinje »drugog talasa« su tokom poslednjih deset godina života Hane Arent, sve do njene smrti 1975, na njeno delo reagovale slično kao Kejt Milet u knjizi Seksualna politika: preuzele su njenu konceptualizaciju političkih fenomena, recimo fenomena moći i nasilja, i upotrebile je za projekt oslobađanja žena. Nisu tražile da ona postane feministkinja, niti su tvrdile da postoji nekakav ženski način mišljenja koji bi ona trebalo da usvoji, a nisu ni usvajale njeno delo kako bi kritički razmotrile feminizam. Sama Arentova je bez sumnje bila svesna narastajućeg feminističkog pokreta, ali na njega u javnosti nije reagovala. Ona sebe nije videla kao feministkinju, a bila je i veoma skeptična prema svakom pojedinačnom političkom pokretu, naročito onome koji u pitanje dovodi njeno razlikovanje između privatnog i javnog.
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Dans ce texte l’auteur souligne la tension qui régne entre, d’un coté, principe de l’hospitalité inconditionnelle qui impose d’ouvrir la porte a chaque nouveau venu, ŕ tout étranger, qui vient de n’importe oů et, de l’autre coté, l’hospitalité conditionnelle qui se manifeste dans toutes les lois de l’hospitalité. Cette tension est directement visible dans le statut juridique et politique des refugiés et des personnes sans-papiers et indirectement elle touche les concepts politiques traditionnels, il y a peu de temps presqu’ intouchables, comme c’est la souveraineté, l’appartenance étnique oů un Etat-nation. Dans ce sens l’auteur fait la différence entre un étranger et un réfugié, en montrant que bien que le réfugié est toujours un étranger, l’étranger n’est pas toujours un réfugié, en tenant compte de la différence de leur status juridique et politiques, c’est a dire en ayant en vu les lois d’(in)hospitalité.
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The main purpose of this paper is to review the place of the concept of Eros within the parameters of the metaphysics, seeing Eros not as a social, psychological, esthetic or any other kind of concept, but exactly as a subject of a metaphysical inquiry. What is this metaphysical inquiry, within which the issue of Eros can be unfolded, in particular, and what is the answer to the question „Do we fall in love with the metaphysics?”? To find out the answer, we need to define what we mean by metaphysics in this study, i.e. we cannot ask any kind of metaphysical question without facing the question „What is metaphysics?”, entering the same circle of thoughts faced by Heidegger himself. But our „here and now” is different and therefore the answers to this question would be different. We make the clarification that the critical transcendental metaphysics, which Kant wrote about in the „Critic of Pure Reason”, is different from the way Heidegger raised his metaphysical issues. We underline that we make a difference between the being concept of Heidegger and the cognitive concept of Kant, but in both cases it is with no doubt a metaphysical problem.
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In the chapter Against gravity. Paul Karl Feyerabend's strategy and autobiography Artur Hellich presents a profile of the Austrian-American philosopher and describes his academic and writing strategy. The first part of the chapter is devoted to Feyerabend’s ‘anything goes’ principle. Hellich points out the provocative rather than the serious nature of this formula and tries to defend its author against the allegations of irresponsible relativism. Then he proves the imitation of the rationalistic way of argumentation in Against Method was a form of pastiche of a serious scientific discourse. Hellich links Feyerabend’s strategy with the tactic of a ‘jester’ described by Leszek Kołakowski and argue that unfortunately Kołakowski the anti-absolutist did not see Feyerabend as his potential ally. Pastiche and parodistic strategy was also used by Feyerabend in his posthumously published autobiography (Killing Time, 1994). The close analysis of this work leads Hellich to present the Feyerabend's critique of the absolutistic and elitist demands of empiricist philosophy. Hellich argues that the criticism of science based on the neopositivist foundations finds expression in Feyerabend's ironic attitude towards the genre of autobiography. Feyerabend opposes a typical subject of an academic autobiography—a serious and distant scientist—to a character of the picaresque novel. At the same time, the traditional autobiographical scheme is replaced by a narrative of such picaresque. The key thesis of the chapter is that the reverse of the (so-called) Feyerabend’s methodological anarchism, aimed at criticizing and deconstructing the hegemonic demands of science, is the pastiche and parodistic performances and literary tricks, used both in Against Method (a ‘scientific’ thesis) and in the narrative autobiography. At the end of the chapter Hellich points out the ethical and political aspect of Feyerabend’s academic strategy of writing. He proves that Feyerabend became one of the icon of the left-wing revolution at the American universities in the sixties not by a mistake. The provocative performances and ironic strategies of writing were intended to shake the foundations of the monoethnical, monocultural and patriarchal institution of the university. For this reason, Paul Feyerabend’s strategy, close to the early postulates of the New Left movement, should be seen as a way of opposition to exclusionary academic policy and at the same time as a one of the possible ways to counteract its absolutist and elitist demands.
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Теорије модернизације су у основи теорије трансформације националних држава и друштава, па су и радови о трансформацијским процесима заправо најчешће посвећени разним појавним облицима модернизације. Постоји сагласност теоретичара да је модернизација вид друштвене промене који је и трансформациони (по свом утицају) и прогресиван (према својим ефектима). Иако сложен процес широког обима, она не мора нужно захватити сваку институцију, али би требало да, попут ланчане реакције, трансформише једну институционалну сферу на такав начин да ова произведе комплементарне трансформације у суседној сфери. У покушају да што прецизније дефинишу модернизацију аутори углавном посежу за дешифровањем контрастног поља које раздваја традиционално од модерног. [...]
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U uvodnom dijelu predstavljena su teorijska mišljenja o odnosu ekonomije i roda. Preko najznačajnijih teorijskih viđenja ponuđeni su i ključni historijski momenti razvoja ovog kompleksnog odnosa. Analiza radova savremenih društvenih teoretičara i teoretičarki uključuje njihove savremene interpretacije klasičnih pisanja o ovoj temi. O ekonomiji i rodu istraživalo se i pisalo unutar različitih društvenih znanosti, te su nalazi i doprinosi „razasuti“ po brojnim naučnim i stručnim časopisima (Swedberg, 2006). Također, o ovom ključnom pitanju za žene pisali su, bar što se sociologije tiče, pretežno muškarci. To donekle potvrđuje prisutne kritike sociologije kao isključivo „muške sociologije“. No, ovim problemom dubinski se bave feministkinje različitih pravaca (radikalnog, liberalnog, marksističkog, crnog).
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The aim of this text is to present the results from the socioanalytical work conducted as part of the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability”. The case study “The ill persons’ suffering” focuses on the life of a woman with breast cancer. The presented empirical fragments will be analyzed thought the analytical and methodological frame set out by the Project of socioanalytical protocol. The first part of the article outlines the context of the study. The following segment will offer some of the characteristic forms of social vulnerability in the respondent’s experience. The focus will be the on the peculiar existential duality in which on one had the illness becomes a habitualized part of everyday life, while on the other it still manages to enter-again and disrupt it anew. The next section will look at the way in which the respondent presents and makes sense of her experience in narrative form. The conclusion will then offer an explication of some of the strategies for self-inheritance and overcoming of the vulnerability.
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The article presents the results of the socioanalytical work conducted on “The Desolated village” – a case study developed as part of the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability”. The central methodological frame relies on the socioanalytical protocol attached as an Appendix to the text. The first part of the paper offers a brief description of the case and its overall context. The second one thematizes the problem of the psychopathologies of everyday life. The focus of this section falls on the practicological data, which, thought the use of non-classical intentional analysis, is extracted from the functioning of the quantifier “no one” found in the respondents’ narratives. Then, using the gathered socioanalytical insights, a detailed outline of the respondents’ experience is offered. The last section deals with the loss and regaining of the biographical illusio. Through the application of a multimodal analysis the strategies for overcoming the vulnerability and self-inheritance are examined.
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This article presents my work on exploring the specific figure of "ordinary" social suffering introduced as a problem by Pierre Bourdieu, but in the context of post-Bourdieu socioanalytical theory, focusing your attention on the case of the "unrealized university graduate" and more specifically on the case of a young woman who lost her biographical illusio, on which I was working in the project “'I have no one to turn to!’ - socioanalytical dimensions of vulnerability” research project and using the methodology, integrated in the project of socioanalytical protocol. In the course of this article I will discuss the results of my research on the fragility of the human being-project and the specific form of suffering that its loss causes. Applying the micro-perspective of socioanalysis to A.'s specific case as an “unrealized university graduate”, I will attempt to address the following important problem: through A.'s existential knowledge of the suffering she experiences as an individual who has to coerce her will to objectivity and continue to exist “in spite of herself”, as well as by observing her unique situation of suffering and vulnerability, I will attempt to differentiate certain" diagnostic criteria "through which little suffering is represented in her story, and to determine whether she applies and what strategies for overcoming her vulnerability and suffering.
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Вот уже много месяцев, особенно в последнее время, что я получаю не менее 2, 3 ежедневно (нынче было три) писем, в которых молодые люди, молодые девушки пишут мне о том, что они решили покончить с собой, но почему-то обращаются ко мне в надежде, что я избавлю их от этого каким-то моим советом. Письма эти бывают трех различных характеров. Первый самый обыкновенный: сельская учительница ради служения народу желает бросить свои занятия (она, мол, не достаточно образована для просвещения народа) и идти на курсы. И желание ее так сильно и так благородно, как она думает, что она решила покончить с cобою, если желание это не будет исполнено. Или восторженный юноша, готовый покончить с собой, если ему не помогут развить свои, как он чувствует, могучие силы. Или изобретатель, желающий осчастливить человечество, или поэт, чувствующий свою гениальность, или девица, желающая умереть или поступить на курсы, или женщина, влюбленная в чужого мужа, или мужчина, влюбленный в замужнюю женщину. Письма различные по полу, возрасту, положению, но во всех их одна черта, общая всем этим людям. Черта эта – слепой, грубый эгоизм, не видящий ничего, кроме своей персоны. «Повсюду несправедливость, жестокость, обманы, ложь, подлость, разврат, все люди дурны, кроме меня, и потому естественный вывод, что так как моя душа слишком возвышенна для этого порочного мира или порочный мир слишком гадок для моей возвышенной души, то я не могу больше оставаться в нем»
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«Что говорит тебе твоя совесть?» – спрашивает обновитель ветхой заповеди языческой розни и, не дожидаясь ответа, решает: «Ты должен стать тем, кто ты есть!» А между тем, к изумлению нашего архиблудного сына, все ответы на предложенный вопрос начинаются тем, что у всех есть общего: все согласно, единодушно называют себя сынами, и даже родства не помнящие не отвергают, что и они имели отцов, что и они – сыны, внуки, правнуки, потомки. Даже сам враг единства, говоря о наследственных способностях, признает отечество и сыновство. Но когда этот самозванный законодатель обращается к совести других людей, он забывает обратиться и к своей. И благодаря такому забвению он превращается из законодателясвоевольника в послушное орудие Дельфийского демона и заповедует, что «каждый сам должен создать свою истину, свою мораль».
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The article is a short remembrance devoted to Wanda Półtawska MD – Polish psychiatrist, survivor of the Ravensbrück concentration camp, social activist and thinker, one of the closest friends of saint John Paul II. Dr Półtawska, who strongly supported Edith Stein Research Centre over the years, passed away recently at the age of 102 after a meaningful and hard-working life.
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When asked, many adults will say that growing up used to be much easier back in time when there was no digital technology. But was it really? The habit of idealizing childhood as brief period of simplicity and innocence found its way to the very heart of academia, especially when it comes to the permeation of digital technology onto every aspect of life. It manifests through concerns about the “disappearance of childhood” and its “intoxication” due to the changes brought by technology (Postman 1982; Palmer 2006). Therefore, we are witnessing young generations growing up in front of the screens, not in playing outside. Even though it is factual that children are spending time in front of many different screens, this habit of childhood idealization could be more detrimental, and it should be questioned. There are a few reasons why. Firstly, childhood is experienced through many encounters with different practices, objects, processes and people, not just digital technology. Secondly, it must be seen beyond chronological frame of past, present and future (Murris 2016). Thirdly, the world was, is and will always be a challenging place to grow up in. Finally, childhood is concerned not just with joy, innocence, and purity but also with fear, darkness, and uncertainty (Mitranić 2021).
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