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In characterizing a society, ancient or modern, there are two elements, closely interconnected: the economic system and the family system. The moral evolution of every society has to consider both elements and the way they influence each other. Bertrand Russell explained the influence of Marx, Freud and religion in the development of modern society and tried to identify the way of moral evolution to a positive morality, to happiness, to a society ruled by love and scientific truth and education.
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The article uses the example of the issue of instrumental reason and enlightened idea of progress to show the similarity between the conservative doctrine and the postmodern thought. It discusses the pessimistic, or even apocalyptic nature of both of these world views as well as their nostalgia for the past. The article also analyzes basic differences in the way the two world views perceive the “metaphysics of presence”. Without denying the importance of these differences, it was proved that the thesis of the "death of God" articulated by postmodernists is not a strong value judgment and only shows the trends of thought in the contemporary world. Moreover, both world views are characterized as longing for the lost “metaphysics of presence”, which shows the possibility of their mutual synthesis, which in turn can be defined as postmodern conservatism.
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The receiver of a message can grasp the emitent’s intention only under the hypothesis that the language is a system of signs. Regarding to the meaning of signs there are several points of view: some authors hold that the meaning is a concept while others identify the meaning of a sign with an object. Also, the contextualists claim that the meaning can be either a concept or an object according to the context and the synthetic theory assumes that meaning is the unity between concept and object. On the other hand, the realists accept that the meaning is the same with the understanding and nominalists consider that meaning is only a form of understanding. The problem of understanding can be solved only if the nominalist and relativist perspectives are accepted.
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Agnieszka Gromkowska-Melosik: Kobieta epoki wiktoriańskiej. Tożsamość, ciało i medykalizacja, Oficyna Wydawnicza Impuls, Kraków 2013, ss. 191.
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Tea Vincetić, Obitelj Ivona Baković, Cvati tamo gdje si posijan
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Freedom of expression and the right to privacy - as complex and fundamental human rights - are guaranteed by the Romanian Constitution and by a number of global human rights treaties. These fundamental rights often come in conflict and is very difficult to decide the preeminence of one to another. Freedom of expression and the right of privacy are not absolut rights, so they can be limited when they conflict other rights. The new civil code sets, for the first time in our national legal system, the facts that can be consider interference with the private life.
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Tony Judt: Brzemię odpowiedzialności. Blum, Camus, Aron i francuski wiek dwudziesty, przekład M. Filipczuk, Wydawnictwo Krytyki Politycznej, Warszawa 2013, ss. 253.
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This paper presents the results of a prospective study (October 2014) concerning the communication between public employees (front desk) and contributors in three public institutions of Sibiu. The article is inspired by Erving Goffman’s concept of “ceremonial” and it presents verbal and nonverbal details of the dyadic relations between individuals and window clerks.
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John Gray: The Silence of Animals. On Progress and Other Modern Myths, Farrar, Straus and Giroux, New York 2013, ss. 240.
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„Kada na rijeci Seni iz urne prosuše pepeo kremiranog tijela ubrzanim ritmom, kao pod dirigentskom palicom najpoznatijeg suvremenog dirigenta, odjednom se začuše glasovita zvona okolnih crkava. Šutite zvona! Niste zvona naših crkava! Kao da buntovnički reagiraše čestice njegovoga kremiranog tijela, sada pretvorenog u prah i pepeo, kada ih, nemilosrdno i zauvijek, proguta i poždera nečista voda mutne rijeke…!“
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How much of what we live is ours – the clear, natural, pure result of our own thoughts, decisions, options, values, life strategies? And how much of our life is manipulation? As a political journalist I well know manipulation, because it is the queentechnique of mass-media and politics. But is there a good manipulation, too? Do we feel the need to be manipulated, because the truth is not always that desirable? If we want to understand the profound mechanism of manipulation, I dare you to look for it not in the usual places we are used to finding it, but in a taboo area, where few enter with the critical eye open – religion.
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