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Rahel elsó útja - még fiatal lányként - Breslauba vezetett; az elmaradhatatlan vidéki zsidó rokonsághoz, akik révén akkoriban még minden asszimilált, európai műveltségű zsidó kötődött a zsidó néphez, a saját maguk által már megtagadott szokásokhoz. Rahel, aki ekkor még nem beszélt rendesen németül- a családnak szóló első leveleit a kor zsidó német nyelvén, héber betűkkel írta -, leírja, miként nézett meg "kíváncsiságból" egy zsidó rítusú esküvőt, ahol úgy fogadták, "mintha a szultán térne vissza egy rég elhagyott szeráj ba". Hozzáfűzi: "Szégyenkeztem."
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When we speak about Milan Kangrga's person and work, it is usual to speak of some constant themes that has marked his philosophical, as well as his path of life. One of those themes, and unavoidable one, is Kangrga's consideration of nationalism, which sometimes (as in 1990s) becomes almost obsessive. In the article – based on Kangrga's texts, published from 1970s until nowadays – it is attempted to present, in short, Kangrga's attitude towards nationalism and related issues.
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In diesem Beitrag greife ich zunächst auf eine eher kursorische Darstellung der gegenwärtigen Semantik von »Zukunft« zurück und konturiere sie dann vor dem Hintergrund eines philosophisch eruirten Geschichtsbegriffs. Ich gehe insbesondere davon aus, durch die Darstellung motivationaler Elemente der aktuellen Zukunftssemantik die phänomenale Dynamik des Ausdrucks aufweisen zu können. Durch den Rückgriff auf Milan Kangrgas Geschichtsphilosophie (und sein Werk Praxis – Zeit – Welt) möchte ich im zweiten Schritt eine kritische Hintergrundfolie (re-)konstruieren, die gerade durch ihre Begründung mittels europäischen klassischen Gedankgutes – zumal des deutsch-idealistischen Philosophie-Bestandes – die begrifflichen wie kulturellen Instrumentarien bereitstellt, um gewissermaßen in »kultureller Immanenz« das zuvor phänomenologisch rekonstruierte Muster in seinem eigenen Kontext kritisch würdigen und anschließend weiterführen zu können. Ein letzter Abschnitt meiner Überlegungen gilt sodann der Synthese eines neuen Sinn-Verstehens der geschichtlichen Existenz menschlichen Daseins aufgrund der vorhergegangenen Schritte.
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The existence of bioethics depends on dialogue and tolerance. The Dialogue, together with tolerance, has been imposed as an alternative to the exclusiveness and fundamentalism of various ideological inspirations. The basic peculiarity of the modern democratic societies is factual pluralism. If so-called pluralistic society could function, the dialogue and tolerance among partners in dialogue were required. The problems of pluralistic society has not overlooked the bioethics as a new discipline that grew up from matured consciousness about inadmissibility of status quo within relationships between natural, e.g. biological and medical sciences at one hand and the social sciences and humanities at the other. Status quo relationships between them has nurtured the idea that natural sciences are self-sufficient for resolving many ardent moral, value related, and social issues caused by themselves alone. It has also nurtured the idea that humanities, especially philosophy, are neither sufficient nor capable of resolving these problems.
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This short contribution to Milan Kangrga’s 80 th birth anniversary is everything but jubilarian. It, in fact, explains the claim which recognizes emptied space of »left discourse« in Croatia. Concerning this, it attempts to explain the character and the meaning of Milan Kangrga’s philosophical "personality and work" – nowadays. This contribution fulfils its purpose as invitation to discussion, and, eventually, polemics on Kangrga, Praxis, »left discourse«…
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Milan Kangrga, for decades, as a philosopher, has been involved in questions of ethics and morality, but he has not written some kind ethics on his own, although he announced that he is writing a book with this title. The question is, however, could this ethics be written, if Kangrga keeps with his convictions, and how that ethics should look like? Since, namely, with his works testifying of a rare consequency of thought, it is hard to believe that in a book with a such title we could find anything other than a critique of moral consciousness, because, according to Kangrga, any kind of ethics after Kant can only be under his historical level. We cannot overcome that level theoretically, but only practically; only by revolution, i.e, creatively changing the world in which ethics is still necessary to human.
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Death was always a challenge to human, particularly to medicine, and have had a central point in every era. It imposes itself as a great philosophical question, closely connected with meaning of life and existence. There is a close connection between human attitude before death and his consciousness of him/herself, i.e. between degree of consciousness of one own's Being and personality. In this conception of him/herself and death, religion, faith and ideology, as well as personal culture and culture of environment, play important role. The transition from society guided by traditionally values to modern civil society, the historians noticed great changes in relationship between human and death. Traditional society was guided by religious heritage, and, althought defended life, has accepted death as necessary part of life. It, therefore, mourned in the case of every deathy in community. Our contemporary culture hardly recognizes death and wants to separate it from life. By only cursory view to contemporaneous culture, two opposite attitudes toward death can be easily noticed: centrality of death in a philosophical thought, which defines human as »being for death«, in one hand, and on the other, there exists practical elimination of death from life, best noticed in the so called »American way of dying«. Our society is guided by technological-scientific mentality and has succeeded to supply medical men with mighty remedies for saving human life, namely, it is »expected« from them not to accept the fact of death and to extend the life with the help of instruments, even when there is no hope. It seems that such technological »progress« has been regulated against human dignity in itself. Thus, new bioethical discussion on dignity has opened, known as distanasia. Our culture easily recognizes and accepts euthanasia and medically supported suicide, but there is no consciousness on »dignity of dying«, which is necessary to be regained by contemporary human.
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Concepts such as: citizen's subject, moral consciousness, autonomy of will, freedom, revolution, the historical, praxis, time, world – in relation to which the meaning of civil society, marxism, capitalism, socialism, communism... could be understood plausibly, then the range of the national confronting the democratic – are keywords in Milan Kangrga's philosophy. He, through clasical German Idealism, reconsiders a subject of (modern) ethics, the foundation of its limits also, of its moral consciousness and the human in him/herself. Kangrga reveals the possibilities of the will's autonomy (self-consciousness as a grounding for reason). That is why Kangrga reconsiders ethics or revolution alternative, against contemplation and reproductivity, as a realization of moral consciousness in a production of one own's world.
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The fate of public activities of Milan Kangrga's, Department of Ethics professor on Philosophical Faculty in University of Zagreb, the one of surviving co-editors of Praxis and cofounders of Summer School in Korčula, leftist intellectual – is the topic of this work. The author strives to demonstrate that Kangrga was and he still is true to himself as a critic of every type of dogmatism, whether it be Stalinist or nationalist, as well as of all forms of human freedom and free thinking negations. From that, derives his permanent life's battle against all powerholders and ideologists, both of Stalinism and self-mangement socialism, as well as against national leaders and national ideologists. His convictions that human is a Being of Freedom, to whom freedom is not given but is a task to be achieved; that truth and freedom are inseparable; that there is no socialism without highly developed citizen society; that nationalist's phrases of violence and robbery can not be foundation for democratic state – were stubbornly defended by Kangrga on public scene of former Yugoslavia and contemporary Croatia. His philosophical, moral and intellectual consistency awaits for some better and »normal« times to be adequately valorized.
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In this short contribution, the author has tried to denote some essential moments in Milan Kangrga's thought, such as: his critique of ethics, problematics of world, of time, and of history. The author reconsiders Kangrga’s thought of history as revolution thinking to be an essential moment in his whole philosophical work.
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Civil disobedience belongs among the concepts whose meaning and scope, in spite of widespread usage, remains contested. The main subject of this paper are different possibilities to define this concept, within political theory and practical-political reflection, as well as the tensions arising from the encounter between theoretical definitions and empirical reality. After a brief overview of the history of civil disobedience as technique of political struggle since the beginning of the modern era, and especially in the 20th century, the basic premises of the currently dominant conception of civil disobedience (J. Rawls, J. Habermas) are presented. The strict definition provided by this conception, it is argued, while advantageous, also risks narrowing down the concept too much and therefore diverging too widely from the self-understanding of political practice itself. The next section of the paper is devoted to critiques of the dominant conception articulated primarily within various contemporary social movements. In the final section, the example of Serbia in the period of Milošević's rule, more precisely, the role of civil disobedience in resisting this regime, is analyzed through the lens of the preceding theoretical discussion.
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Dieser Text hat dreifachen Sinn: erstens, ich war damals (in Frieburg) Assistent beim Prof. Eugen Fink; zweitens, Prof. Milan Kangrga war sehr nahe und schön befreundet mit E. Fink und hat bei hm in Freiburg einige Vorträge grehalten; drittens, Fink war Mitglied des Redaktiosrats der Zeitschrift Praxis und auch Teilnehmer der Korčula Sommerschule. Außerdem, Fink war der erste ausländische Philosoph, der nach dem zweiten Weltkrueg einen Vortrag in der Abteilung für Philosophie det Philosophischen Fakultät in Zagreb (1954) gehalten hat, auf das thema »Über den Begriff der Arbeit«. Deshalb halte ich für angemessen, in dieser Festschrifft für neinen guten Freund Milan Kangrga zu seinem 80. Geburtstag einen solchen Beitrag zu widmen.
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