A GARDEN THE COLOR OF MALLOW
BAŠTA SLJEZOVE BOJE
Keywords: Bosnian short story; Bosnian literature
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Keywords: Bosnian short story; Bosnian literature
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Keywords: Bosnian literature; Bosnian diaspora
Translated by Ermina Porča
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Keywords: Bosnian short story; Bosnian literature
Translated by John K. Cox
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Keywords: essay; Nikola Šop; poetry; Jesus
Translated by Zvonimir Radeljković
More...The central aim of the inquiry begun in this text is to reach a semantic characterisation of philosophical discourse, that is, to describe the »language«, or the code, of philosophy. This inquiry contains an examination of the views on the nature and purpose of philosophy held by Immanuel Kant and Ludwig Wittgenstein, but many other philosophers, semioticians, linguists and literary theorists are brought into the discussion. In the first part of the text, the view is expressed that, with regard to the peculiar phenomena that characterize philosophy (for example, the absence of »results«, as opposed to science), a theory of philosophy itself is needed, but such that would not itself be caught in the same kind of discourse. Then some methodological restrictions are introduced: mainly, that the »philosophy« to be dealt with is the classical continental philosophy, which is percieved as a body of texts. The aim of the inquiry is then formulated as the description of the code by which these texts are organized; the method of the inquiry is specified as a deductive-hypothetical one.
More...Treating facticity (facticité) in itself (pour-soi), Sartre sinthetically and logically examines the problem of gratuitness. This article tries to describe Sartre’s claim that human being can not be founded neither by him/herself nor by any other being. He, therefore, says that God has to be contingent. Recognizing the human’s wish to be God, however, Sartre did not recognize that Christian God – the god of Holy Scripures is on a different level from human reality.
More...The text questions the idea of transgenderism, or more specifically, the positioning of the androgynous paradigm that is ecological (in contrast to the tribal matriarchal paradigm and the hierarchical patriarchal paradigm, as the mentioned differential terms of reference of the three paradigms were defined by Marion Woodman and Elinor Dickson), as a possible Utopian projection into the future; as a radical NO to the present that still has not, regardless of whether we like it or not, fulfilled the possibility of legal and political status for all forms of life.
More...The starting point of this article is the ontological question: What makes it true that 2+2=4?, that is, what are the truth makers of mathematical propositions? Of course, the satisfactory theory in the philosophy of mathematics has to answer semantical question: What are mathematical propositions about? Also, epistemological question: How do we know them?, as well. Author compares five theories in the philosophy of mathematics, that is, five accounts of the nature of truth makers in mathematical discourse: fictionalism (there are no truth makers because entities of mathematics are fictions, though useful fictions); nominalism (mathematical propositions are true by definition, so the truth makers are in the language); physicalism (mathematical propositions are inductive generalizations from experience, so, the truth makers are physical facts in the world); conceptualism (mathematics reflects the way we think about things, so, the truth makers are ultimately psychological facts) and Platonism (mathematics is about per se existing mathematical reality).
More...This paper presents Schopenhauer’s views on human sexuality (particularly on homosexuality) and women that were brought out in his works Die Welt als Wille und Vorstellung and Parerga und Paralipomena. The article contains a critique of his attitudes and it attempts to answer a principal question: is it possible (and if so, in what sense) to consider a philosophy as being ‘major’ if it contains, and not only incidentally, attitudes of extreme arbitrariness and negative prejudices.
More...The author gives a model by which it is possible to interpret ethics from the standpoint of gender. Above all, it emphasizes the importance of recognizing the level of particularity and its integration between the universal and individual level. This methodological instruction enables us to recognize social differences that result from various types of repression, and affect the (im)possibility of ethical behaviour of large groups of people. It results in the impossibility of individuals’ (the world of Others) to act ethically and, subsequently, in their being denoted as non-subjects: slaves, victims of mobbing, prostitutes, exiles, exploited workers, the hungry, the unemployed, women…Gender issues in ethics can be approached through the mentioned aspects (entries) of: subject, body (nature) values and relevant topics.
More...It can be presumed that the state as a fraternal community arises as the result of the formation of the system of the modern state, liberalism and neoliberalism. By emphasizing the importance of separating the private (societal-economic) from the public (state-political), the basis for a threefold possibility of female alienation is established. The first alienation is made evident by her queer emergence from the sphere of the private (a free market society) and the second one comes with her artificial entrance into the public sphere, where she assumes the established models of behaviour of a patriarchally structured society/state. Finally, women in the sphere of the family are placed in a pre-private area which is not as yet a part of the private sector of society. With the creation of a modern superstate as an internationally globalized public community, the possibility for the threefold alienation of women is set into place.
More...The paper examines the significance of hysteria in relation to gender, the Darwinian psychiatrical construction of hysteria in the 19th century, and finally the psychoanalytical concept of hysteria as an example of mental disorder. This suggests that the study of pathology started as the study of female pathology. The qustion is whether it is possible to give new meaning to hysteria and to say that it is a revolt against patriarchal discourse, following this ‘ontological’ link between women and madness based on women’s hyper-emotionality.
More...The existence and appreciation of so-called universal values inevitably extends the conceptual-logical framework of the phenomenon that was known as the problem of universalities in the European philosophical tradition. The conceptual-logical order was attributed (or implicitly understood) with the order of value generalities that function in a logical manner, i.e. by force of general validity. Besides this, universalities in the value field do not have to have a logical function (the possible alternatives being: artistic, sensible, affectionate). Indeed, the logical function of tokening is replaced with the function of the identification of belonging to something.
More...Der Begriff Mensch (d.h. der Mann als Mensch im eminenten Sinne des Wortes) wird auf der klassisch-metaphysischen Hierarchie der Seienden begründet. Auch im postmetaphysischen Denken stellt ein solcher patriarchalischer und androzentrischer Begriff ein wesentliches Hindernis für das richtige Verstehen des wirklichen Menschenlebens dar, weil das Leben durch eine mehrfältig differenzierte Identität des menschlichen Wesens charakterisiert ist. Die Ontologisierung der Geschlechterdifferenz stellt aber keine gute Alternative dar. Irgendeine Verabsolutierung (einschließlich der Verabsolutierung des Unterschiedes zwischen Mann und Frau) kann nur durch eine neue Variante der alten Metaphysik als Onto-Theo-Kosmo-Anthropologie resultieren.
More...The article places its interest on basic characteristics of ontological approach to art in the work of Ivan Focht, one of the greatest aestheticians and ontologists of art. It consists of four essential themes in his thought. The Truth and Being of art introduces us into central Focht’s »vor-stellung«, into his (theoretic) ontological procédé, with a question: ‘What is the being of art?’. Modern art as ontological problem discusses the themes of ontological issues of modern art and its changed (ontological) status in the Being of contemporary world; the artwork is no more Schein (illusion) but Sein (meaning of Being) and it knows the meaning of Being by making it.
More...The question of the nature of art is almost as old as philosophy itself. Initial philosophical debates on art confirm the relevance of relationship of art with reality as a necessity for its own recognition. Twentieth century visual art rejects the presentation of the world the way we see it because it seeks a more direct and realistic expression. In this way, visual art follows the epistemological crisis which has given perception a privileged position. Painting techniques reflect not only this new relationship toward reality but also a new comprehension of art. This paper deals with the discourse of visuality within visual artistic practices of the twentieth century keeping its focus on Joseph Beuys. Contemporary art figures as a continuation of the efforts of avantgarde. In this respect, it so closely approaches commonplace reality as to question of art’s own recognition.
More...The text presents a short account of the history of the philosophically relevant key concepts of feminist theory – sex and gender. Those concepts were crucial in the process of the constitution of gender (women’s) studies as well as for the manouvering of feminist practice. On the other hand, however, as Judith Butler demonstrates exceptionally, these concepts are also the points of a fruitful debate, opening the possibility for resignification, different (new?) ways of thinking about the fundamental assumptions of feminist theory. While it leaves feminist theory devoid of a firm, fixed position, ensuing instability, it offers a specific, subversive potential for a theory in general, while expanding the domains of inclusiveness in practice.
More...The idea that human beings are or should be independent, is obviously popular, but difficult to understand at the same time. Some examples may show our ambiguity in this respect. Although there is general agreement on the difficulty of determining whether human beings really are free, in the eyes of the law people generally are held responsible for what they have done. Teachers tell us that they want their pupils to become mature human beings, able to determine their own course of life. But do they have any clear idea of the constraints people are subjected to at the quite exceptional moments when indeed they are supposed to make up their minds?
More...,The'art of glass pamting, coming tIom the central European' countries .(Bohemia, Austria, Bavaria, arid Slev.akÎa), flourished' inTlansylvania 'at' the end of. the, XVllth and in :.the XIXth century. It gaiQ.ed'a new and original fQnn, here, chara,cteristic fOI the aesthetic conception of the Romanian pebple. "~o Tbe result, of anonymousmasteIS, theglass" icons ofthe 'Romanian peasants fromTransylvania, , contributed .to ke<,ep" alive, theiI spiritual uni1y. Thi} catologue ofthe glass icons from the collection of theRomanian O,:U,odox Bishopric ofAlba, Iulia is 'trvÎI\g "to piesent the importanee ,of ţhis branch of, the folk art, unique 'in the wo'rld by itsreachness and hannony of col()uIS. The' catalogtÎe is the' resul! of' the researcl1es undertaken betweem 1986" - 1988, but this fust put'contains onlY the introductory study, presenting 'the Alba Iulia' Bishoprlc collection, founded ,', in 1979' and ·counting' 263 ,icons flom the next centres: Nicula Ghella,Laz; LancIăm, MaieriiA.lba Iuliei" Iemuteni,Mărginimea Sibiului,NonIuI Transilvaniei, Făgăraş, Sc~ii Bmşovulqi, Ţara Oltului. The descriptiveeatalogue will bepublished in ,ilie next numbeIS of ilie review ~~.
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