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Je ne me propose pas d’éclairer la pensée d’A. Badiou. Le sujet est trop vaste pour être abordé de manière exhaustive. Il est nécessaire donc de trouver une approche, un angle d’attaque, si je puis dire, plus restreint. Le propos qui suit vise un point et un seul: le point où se dessine la ligne de partage entre la philosophie et l’antiphilosophie: la décision.
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This paper deals with the resurgence of interest in virtue ethics in professional ethics, specifically as it applies to Edmund Daniel Pellegrino’s account in medical ethics. Pellegrino investigates in a clear manner the ethical problems of contemporary medicine from a virtue ethics point of view and offers a virtue-based ethic for medicine as an effective tool and a practical guide for confronting the challenges of modern medicine. His account builds on a thesis of the indispensability of virtuous character traits for a sound medical practice. Pellegrino’s virtue ethics offers a plausible and distinctive alternative to utilitarian and Kantian (principle-based) approaches to understanding and evaluating professional roles. It is hoped that our exploration of Pellegrino’s account will underline the place of a virtue ethics in medicine and stimulate a similar inquiry into social welfare, and into other forms of human professions and disciplines.
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The article presents two approaches towards the aesthetics of Anthropocene in contemporary philosophy, which are based on different concepts of aesthetics itself. The first one is analyzed referring to the position of visual theorists T. J. Demos and Nicholas Mirzoeff, who focus on the controversial functioning of the visual media, through which the representation of the Anthropocene is usually constructed. This approach assumes the reductional character of aesthetics, seeing it as a form of anesthesia. The second approach towards the aesthetics of the Anthropocene returns to the link between aesthetics and a dimension of aesthesis, where the former is treated not as an anaesthetic, but as a fundamental perception. The difference between these positions is explained applying Maurizio Ferraris’ theoretical framework of rational aesthetics. The third part of the article analyzes the correlation between the aesthetics of the Anthropocene as aesthesis and the art. In this part, the article focuses on the potentiality of the art to represent the Anthropocene. These aspects are explained employing Timothy Morton’s concept of hyperobject and the example of the Lithuanian artistic project “Sun and Sea (Marina)”.
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Dobro je poznato da je Jacques Derrida isticao ideju o suštinskom suživotu filozofije i arhitekture, te je rekao: »Collège international de philosophie treba osigurati mjesto susreta (rencontre), susret mišljenja, između filozofije i arhitekture. Ne zbog toga da se konačno sukobe, već da promisle što ih oduvijek drži zajedno u najbitnijoj kohabitaciji.«
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MIXER, Zoran Janić: Odbrana Ćosićeva i Hajdegerovi poslednji dani; ŠTRAFTA, Valentina Milenković: Tužna je „Borina nedelja“; ARMATURA, Dušan Pržulj: Neohandžar; VREME SMRTI I RAZONODE, Enes Kurtović: Presuda; BULEVAR ZVEZDA, JERKOV, Aleksandar; BLOK BR. V, L. Bodroža & T. Marković: Karta srpskog spasa (25)
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The aim of the article is to make semantic analyses of a number of practical moral themes which takes part in Hasan Basri Çantay’s thought as an activist. In the article, beginning with brief information about Çantay’s life, works and personality, the semantic analyses of practical moral themes have been performed by considering the relationship between religion and social integration-social disorganization. In this context, it has been discussed that moral values which emphasize on social integration such as ‘(i) to be tolerant, (ii) to enjoin the good and forbid the evil, (iii) to heap coals of fire, (iv) to protect orphans’ as well as moral problems which emphasize on social disorganization such as ‘(i) discord/ to disrupt social order, (ii) to make flattery, (iii) to have sex outside of marriage, (iv) to drink alcohol etc. harmful habits’ in relation with religion. In conclusion, it has been determined that Çantay who constituted the thoughts that practical moral theme based on ethnomethodological and nomothetic approaches, (a) interested the individual and social problems of era when he lived; (b) tried to offer ‘social ethic prescriptions’ that containing practical solutions in the context of religious and moral values to the problems which are unresolved in the country during and after the war.
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The article deals with the main ideas expounded in P. Trawny`s book “Heidegger`s Fragments“ and his evaluation of Heidegger. P. Trawney shows Heidegger`s attempts to raise objections to the ideas of straightforward understandability and transparency of language, being practised by a large number of philosophers of the day. Heidegger`s thought is aimed at preservation of a certain kind of freedom by way of linguistic efforts. “I have forgotten the thought that makes for the upheaval of life” – the author of the book writes in order to characterise the situation when Heidegger engaged in philosophy in the twenties of the 20th century. Heidegger`s texts demonstrate his attempts to obtain or to re-gain the thought “that makes for the upheaval of life”. What was the historical background for these attempts? Is it possible to use these texts (and the nascent thought about the upheaval of life) also for the present time?
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This article analizes the way in which Ilina Gregori presents in her book the image/portrait of Emil Cioran. The reader can meet here a new Cioran: the man is regarded from the base and we are invited to see him together with the author. We are also guided how to read the book. If the portrait had been made from other point of view (for example, taking into account the essays Exercises of admiration or Meeting with suiciding), certainly the book would have been different, ilustrating the real Cioran, not this one – kind, merciful, penitently.
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The article addresses the issues of involvement of UK and German philosophers in the “war of cultures” during World War I (1914-1918). Over the course of the war, humanities scholars used opinion-based journalism to formulate certain views and opinions, boost the morale of the army and the public, and call readers to action. Philosophy was one of the ideological battlegrounds, which meant an antagonism between English rationalism and German individualism. The authors analyze the conceptual principles of the German “idea of freedom,” “Germanism” (“Deutschtums”), and their criticism by British philosophers. The article sheds light on the idea of an “ideal Europe” put forward by German thinkers as a worldview construct designed to overcome the European cultural crisis.
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The science of logic is undoubtedly an abstract science, but it is clear that it is a science built on the concepts abstracted from matter by the forms of judgment and inference by reason. As the facts fill the content of formal patterns established by the laws of reason, logic is divided into formal logic with regard to the laws of reason, and contextual logic with regard to the matter/phenomenal world. In this context, Yücel and Ağaoğlu divide the science of logic into two parts as formal and applied logic. In the section of formal logic, they analyze the formal logic issues in terms of both systematic and content aspects of classical logic while in the section of applied logic, they attempt to write an applied logic with a large accumulation of knowledge from the disciplines of modern methodology, philosophy of science and history of science. This effort is a very important and great effort for us, considering that the classical logic, which has been studied in depth in both eastern and western thought for centuries, has been given more emphasis on the formal side in the following centuries. Because the texts logic written by Yücel and Ağaoğlu under the title of Formal and Applied Logic has been shaped as a result of a search for the question and problem of how logic can be the method of modern sciences.
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The term ‘Anthropocene’, which emerged in the general context of anti-anthropocentric tendencies, has been criticized for its universalization of the subject, for considering human as superior to other species, as well as for its appreciation of geoingeneering solutions to the problems associated with climate change. The article highlights the relevance of the philosophy of Gilles Deleuze and Félix Guatari in the context of these tensions caused by the term ‘Anthropocene’. The Geophilosophy of Deleuze and Guatari proposes a concept of nature which includes dynamic system of layers with transversal interconnections. This system challenges the anthropocentric “hierarchy” of nature. Their theory of artistic becomings connects to specific material bio- or geo- situations and in this way acts against both the universalization of the Anthropocene subject and the universalized visuality of the Anthropocene. The article also discusses art installations created by Olafur Eliasson and Lara Almarcegui which engage in a specific relationship with matter and in this way act against the universalized visuality of the Anthropocene.
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Po legendi gnostičke inspiracije, odigrala se bitka na nebu između anđela, u kojoj su pristalice Mihaila pobedile pristalice Aždajine. Anđeli koji su se, neodlučeni, zadovoljili da gledaju, bili su prognani na Zemlju da bi na njoj izvršili izbor na koji nisu mogli da se odluče gore, izbor utoliko teži što nisu odnosili nikakvo sećanje na bitku, a još manje na svoj dvosmislen stav.
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Jedan veliki vid stvari, puno obećanje viđenja, takoreći cijelo jedno predmetno područje prvo zapušteno pa danas skoro i napušteno. A ono ne leži postrance od putanje marksističkog načina mišljenja, za nj nipošto nije epifenomenalnog karaktera; naprotiv, prvog je ranga fundamentalnog značaja.
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In the article I first outline some of the meanings of engagement, and look at the reasons why the light of engagement faded. Jean-Paul Sartre and hi concept of engagement is particularly important in this section as I analyze the far-reaching meanings of the said concept and discuss what implicated issues are related to this. In the following, I confront with the idea that deteriorating of the paradigm of engagement is determined by the weakening of motivation-resources in contemporary liberal-democracy. This concept, in fact, combines the engagement with the support of certain ethical claims. I critically discuss the aforementioned idea, indicating that it is more appropriate to follow the idealistic, but not arbitrary, assumption that we are actually freer than we think or want. Based on this consideration, I try to rethink the fear of the highly criticized Prometheus-bias, which sets even the forces of emancipation in the service of existing hegemonic system. It is emphasized that we are gaining experience in history with the prometeeous, and transregressive activities. I assume that our anxiety stems from the fact that we indeed possess the mentioned (Prometheus) capacities that make it possible to change the world, but we renounce them due to the reasons of safety-comfort, inertia, and not least to the fear of fear. After that, I make an attempt to expound the outline of an engagement-related theory. This theory consists of four parts: 1. conscience; I believe that the concept of engagement is inaccessible without the meanings of conscience, that is, the meaning of commitment must be anchored to the notion of conscience, 2. courage, which means that we are able to see the dialectics of limitation and opportunity in the Prometheus-biased attitude, 3. I take into account the contemporary forms of rebellion and analyze them in relation to conscience and courage, 4. in this part, I discuss the eventual conservative forms of engagement and try to answer the question: is the conservative commitment concept is possible at all?
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The destruction of man in the Shoah or Holocaust did not mean that Levinas argues in favor of turning away from the socio-historical reality to cultivate his own little garden. The deepest truth of subjectivity can be found in an alterity that calls for a socio-political responsibility. The political implications are rooted in different layers of Levinas’s thought. In his Talmudic comments, Levinas questions the reality of war as the truth of politics. But his explorations of subjectivity, ethical relationality and society allow to understand different political options such as contract theory (responsibility in the first person), liberation philosophy and human rights (responsibility in the second person) and the necessity of building a just society (ethics in the third person). Paradoxically, a just and equitable society ignores the uniqueness of the unique other. While organized responsibility is necessary, it introduces a new form of violence. In this article, we bring together the different layers in Levinas’s political vision and we explore its limits. A fundamental question is whether Levinas’s vision of politics is based on ethics or whether his ethics is a critique of politics.
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Hermann Cohen remains one of the most important philosophers of the turn of the 19th century. He is known first and foremost as the founder of the Neo-Kantian Marburg School, which, alongside the Baden School, constituted the primary center of philosophicalthought in Germany at that time. Nonetheless, Cohen has not been widely recognized for his contributions to the study of philosophy due to the fact that, because of his Jewish heritage, he worked at the provincial University of Marburg in Hessia. The following monograph accounts for his relative lack of recognition and thus begins with an overview of Cohen’s biography. Following that introduction, the monograph has been divided into two parts.The first part concerns theoretical philosophy, which constituted the cornerstone of Cohen’s doctrine. The Marburg Neo-Kantianism is considered to be the most radical version of anti-psychologism and logicism; nonetheless, Cohen started his career as a philosopher as a disciple of Heymann (or Chajim) Steinthal, a linguist and a philosopher, as well as Moritz (or Moses) Lazarus: the publishers of the periodical Zeitschrift für Völkerpsychologie und Sprachwissenschaft. In 1871, he published the first edition of Kants Theorie des Erfahrung,which was later republished in 1885 and 1918. In this part of the monograph, the author presents the evolution of Cohen’s ideas, who gradually progressed toward radical anti-psychologism. This stance is clearly reflected in his 1902 book Logik der reinen Erkenntnis, which shows Cohen as a philosopher interested in grounding the notions of philosophy and science. Cohen, then, is seen as a thinker who searches for conditions which would guarantee the objective value of cognition. Thus, his epistemological program becomes an alternativefor the phenomenology school of thought, which came to prominence in the beginning of the 20th century. Cohen remains convinced that the objective value of cognition is irrevocably connected with a search for the source. The concept which becomes crucial for his philosophy is the notion of the source (Ursprung), which for Cohen signifies a search for the rules whichgovern cognition and which ensure its objective value. What is particularly interesting about Cohen’s theory of cognition is the fact that it constitutes an attempt at a transcendental grounding of cognition, which is sometimes referred to as “a theory of cognition withoutthe subject” or “idealism without the subject.” This phrase, coined by Manfred Brelage, has its origins in the fact that Cohen’s idealism is a transcendental idealism par excellence. For that reason, Gerhard Lehmann calls Cohen “the archpriest of science.”The second part of the monograph is devoted to practical philosophy, and ethics in particular. This ethics is connected with the ethics of socialism, developed by the protoplast of the Marburg School, even though Cohen is interested not so much in the subject of the ethics itself, but rather in the grounding of ethics in science. He is convinced that while mathematical natural history has its grounding in logic, ethics has its groundings in jurisprudence. Next, the author proceeds with an analysis of the philosophy of law, whichbecomes even more interesting given the fact that Rudolf Stammler, one of the most distinguished philosophers of the law of that period, also belonged to the Marburg School. Thus, the author discusses the conception of varying content of the law of nature. Moreover, itshould also be noted that—as Claudius Müller argues in his book—during the time of the Nazi regime, libraries in Germany discarded all books by Hermann Cohen, who was Jewish, as well as those of Karl Vorländer, who was a socialist and one of Cohen’s students. Moreover, the author focuses on the philosophy of religion—crucial due to Cohen’s Judaism—as well as aesthetics and psychology. The monograph constitutes an overview of Cohen’s views, painting the thinker as a scholar determined to discover the foundation inwhich he could ground his science. This process was so crucial for the founder of the Marburg School that his philosophy is often equated with constant critique. Martin Heidegger—involved with Marburg in 1923–1928—in his book Grundprobleme der Phänomenologie (1919/20), uses the figure of Rudolf Hermann Lotze, but doesn’t directly refer to that fact. Meanwhile, Lotze, in his critique of the common practice of grounding philosophy in the theory of cognition, writes, “[…] such tasks are forced to find solutions: the constant sharpening of knives is boring when there is nothing to be cut.” This sharpening of the knives is, indeed, what seems to lie at the core of Cohen’s philosophy. Nonetheless, what this monograph aims to emphasize is the meaningfulness of the task.
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In the second half of the 20th century, the philosophy of religion was reaffirmed at the Departments of philosophy in Europe and America. The main precondition for this was, in all likelihood, a re-affirmation of metaphysics. The first half of the century has passed with almost obligatory criticism or the rejection of metaphysics. The further development of philosophy has shown that this view is unsustainable. This has created fiendly environment for the rapid development of the philosophy of religion. However, contemporary dealing with this philosophical discipline requires a fairly high level of knowledge of today’s philosophy and science. An insight into these requirements can be achieved even with a cursory look at the works and books of some of the most important contemporary philosophers of religion, and these are certainly Richard Swinburne, Alvin Planting, or William Lane Craig. I will point to the fact that the modern philosophy of religion is reduced to the so-called Abrahamic theism. In this regard, there is no particular difference between Judaism, Christianity and Islam, as it is commonly believed, because the basic, most comprehensive teachings of these religions, when it comes to the main problems of the philosophy of religion, are the same. This allows very easy communication and exchange of ideas between thinkers of different religious denominations. In the paper, I will focus specifically on the development of religious epistemology, as well as the relationship between science and philosophy. I will point to the need for further development of the consideration of the relationship between philosophy, religion and science, as well as the issues of scientific, theological and philosophical pluralism.
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The paper outlines the historical development of question about ambiguous and mysterious human nature, in particular considering the reasons and conditions for the founding of modern philosophical anthropology. Subsequently, it brings an overview of the conceptual beginnings and directions of anthropological research in Croatia. The focus is on the following questions: When did the investigations begin in the field of philosophical anthropology, in what kind of thinking environments were they shaped and what scientific achievements were reached? The presentation brings to light the cognition that philosophical anthropology in Croatia got its first contours and valuable contributions to the very beginning of the contemporary renewal of this discipline, shortly after its phenomenological and scientific revivals in the ventures of Scheler and Plessner. The development of this research branch is, according to Hans Lankʼs model, divided into four main conceptual orientations. The anthropology from above shows the creative contributions of Stjepan Zimmermann, Vilim Keilbach, Rajmund Kupareo, Miljenko Belić, Ante Kusić, Josip Ćurić, Hrvoje Lasić and Ivan Koprek. The anthropology from below is illustrated by the reference to the research by Vera Ehrlich-Stein, Rudi Supek, the Institute of Anthropology, Pavao Rudan and Darko Polšek. For the anthropology from culture, the philosophical achievements of Pavao Vuk-Pavlović, Vladimir Filipović, Vjekoslav Mikecin, Esad Ćimić, Nikola Skledar, Branka Brujić, Milan Galović and Mihaela Girardi-Karšulin were delineated. Under the anthropology from history, the works of Predrag Vranicki, Milan Kangrga, Vanja Sutlić, Gaja Petrović, Hotimir Burger, Mislava Kukoč and Raul Raunić are outlined. The conclusion summarises four insights. 1. Philosophical anthropology is an under-researched and not enough appreciated field, which represents one of the most fertile currents of thought in the 20th century. 2. Creative contributions are presented in all four major orientations. 3. In the context of anthropological research, lively dialogue and a fruitful meeting of different worldviews were realised. 4. The beginnings of the development of the discipline should be moved earlier in history than previously considered (Hotimir Burger), from the 1950s and 1960s to the early 1930s. The last insight points to the need for further exploration of the perceived, and so far largely neglected, continuity of anthropological themes and related ideas in the history of recent philosophy in Croatia.
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The paper analyses the concept of panopticism formulated in Foucault’s works and its possibilities of relevance in contemporary power and (self)surveillance studies. In the book “Discipline and Punish: The Birth of the Prison”, Foucault, applying Jeremy Bentham’s idea of a panoptical prison, writes about the power of the sovereignty that is replaced by the society of discipline. Foucault discusses panopticism in order to unfold the concept of the society of discipline. Here the essential measure of the society of discipline and panopticism becomes the concern for the individual per se. Deleuze in his text “Postscript on the Societies of Control” states that we no longer live in a society of discipline, but rather in a process, where we switch from the society of discipline to the society of control. In these changed circumstances, according to Deleuze, there are no longer individuals, rather dividuals. In these circumstances, is it possible to talk about panopticism? The paper shows that panopticism is still relevant while switching to the society of control. Also, it states that the currently unfolding scheme of the society of control has been programmed in the asymmetry of the panoptical gaze. Precisely in the processes produced in the asymmetry of the gaze gain its flexible totality in the society of control.
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