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The article is dedicated to main approaches to security problem in neoclassical realism: B. Buzan’s concept of international politics, K. Holsti’s political theory, J. Mearsheimer’s “offensive realism” theory, S. Walt’s theory of “balance of threats”. Author pays special attention to state’s strategies on international arena.
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Review of: Baumgarten, Alexander (2021), Restul ca problemă a filosofiei, Iași, Editura Polirom, 184 p., ISBN: 9789734686919.
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Review of: Cristina Gavriluță (2017). Negativul cotidianului. [engl: The Negative of everyday life]. Iasi: „A.I.Cuza” University Press.
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Review of: Edgar Morin (2021): Lessons of a Century of Life, Paris, Denoel Editions, 100 p.
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The article adopts three theoretical frameworks to explore the intricacies of "power." His discourse ethics contradict Habermas's belief in oppressive power. Free speech and ethical debates disregard power, contrary to Foucault's claim that the two are intrinsically related. Contrary to Foucault's insistence that power and history were inseparably linked, Habermas argued that one might seek truth apart from the other. There are two perspectives on power in Bourdieu's dialectical materialism: the subjective and the objective. Work is controversial, relevant, and dynamic, in his view. Habitus symbolism may shed light on the ways in which players unwittingly adhere to social norms. On one point, Bourdieu differs with Habermas: power is something that happens in society and in people's lives. Bourdieu uses Marx's theory of power to promote equality and comprehend social stratification. Ideologies of dominating power impact academics' problem-solving and report-writing. In contrast to Habermas's power-seeking consciousness, Bourdieu's practice-based, sophisticated perspective goes beyond structures and individuals. The disciplinary power of Foucault exposes patterns of covert speech, in opposition to Habermas's aim for free speech principles. The term "power" covers a wide range of events with various features; therefore, picking the correct theory to examine is vital.
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A particular crisis of mythological consciousness defined by us as a “horror crisis” is being considered. Its essence is developing a specific “horror worldview”: “Love destroys; ethics does not save; the Universe is devious, and man is guilty.” Having clearly manifested itself as heterogeneous, but typologically identical narratives in the early 18th century, the horror crisis could still be observed for approximately a century and a half. Such narratives include “black folkloric accounts,” vampire stories, and a number of literary texts. The term “phenomenological formula of freedom” denoting a phenomenologically observed sensation is introduced: “The Universe has a good essence, and one can be in league with it; the ability to be in league with the essence, in league with the real things, is freedom, because man is also real.” The horror worldview was shaped palliatively – in search of salvation – by the mythological consciousness attempting to elaborate its stepwise “hypothesis” that the Universe has no good essence. The mythological consciousness implicitly resorted to the thesis: “If the Universe is void of a good essence, then it is supposed to have at least a mystery, albeit a horrible one; yet where there is a mystery, there is hope for abolition of evil.” The horror worldview is a relatively recent result of a “diametrical” structural distortion of the two truly ancient mythologemes: apocatastasis and katabasis. If the mythological consciousness is not oppressed by fear, it identifies the horror worldview as false and readjusts it. In fact, ethicizing harmonization of the Universe by means of a noetic creative act the result of which is perceived as a catharsis is one of its basic functions.
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Želimo li ozbiljno raspravljati o politici, ime Hannah Arendt je danas gotovo nemoguće zaobići. Arendt je filozofkinja njemačko-židovskoga podrijetla i prepoznata je kao jedan od najvećih mislilaca suvremene političke filozofije. Čitajući njezina djela, korespondenciju i biografiju, fascinirala me je iz više razloga. Bila je žena koja se vrlo uspješno uključila u « muški svijet «, dakle, filozofiju i politiku. Bila je sposobna pisati i govoriti o stvarima o kojima se većina ljudi ne usudi ni misliti. Pisala je originalno, jasno, hrabro i slobodno. Nije bježala od stvarnosti, ukazivala je prstom na probleme, artikulirala vrlo značajna pitanja, kritizirala je društvo u kojem živi i vjerovala kako možemo naučiti lekciju iz stvari koje nam se događaju. Doista je vjerovala u «nove početke». Zlo je pojava u svijetu koja se stalno dešava i zato je to tema o kojoj je uvijek aktualno govoriti. H. Arendt je imala 27 godina kada je Hitler došao na vlast u Njemačkoj. Tada je napustila Njemačku i nikada se više nije vratila živjeti u nju. Drugi svjetski rat se završio porazom Hitlerovoga totalitarnog režima, a Arendt je, nedugo zatim, napisala knjigu «Izvori totalitarizma« («The Origins of Totalitarianism»). Riječ je zapravo o njezinoj teoriji totalitarizma. Jedna je od prvih koja je shvatila da je totalitarizam pojava 20. stoljeća, novi oblik vlasti, nešto novo, čega prije još nikada nije bilo.
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2023? Iako je prema Rayu Kurzweillu, proroku tehnološke singularnosti, 2045. godina onaj prekretni trenutak u kronologijskome shvaćanju povijesti za čovječanstvo, koje smjera posvemašnjoj posthumanizaciji života, mislim da je 2023. godina u ideji ona s kojom možemo proglasiti kraj metafizike i čovjeka kao animal rationale muzealizirati. Na njegovo mjesto dolazi vladavina homo kybernetesa. Što znači uopće kronologija u matematičkome smislu kad je u pitanju ljudska i povijest svijeta? Ništa drugo negoli razlikovanje onog što je bilo prije tzv. Nove ere ili datiranja rođenja kršćanskoga Bogočovjeka i ono što dolazi nakon toga. Mi povijesno računanje vremena već uvijek u moderno doba shvaćamo kao operaciju historiziranja. Pritom valja razlikovati, kao što su to jasno činili Heidegger i Sutlić, historiju i povijest.
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Cirkulacija društvenih procesa se zasniva na manipulacijama koje se tiču ljudske psihe, njene podsvijesti i seksualnosti. Pri tome se odvija proces potiskivanja, i upravljanja ljudskom seksualnošću. Ekonomsko tržište, medicina i vojna tehnologija jako dobro poznaju način na koji spomenute kategorije žive u ljudskom organizmu, čime vješto upravljaju, kako bi se izrabljivački ustroj tržišta (koje je jedna forma modernog ropstva) mogao ostvarivati. Može se ustvrditi da današnje institucije pokazuju neuspjeh u upravljanju ljudima. Čak i Crkva, koja ima višemilenijsku tradiciju, pokazuje neuspjeh, kada je u pitanju to upravljanje. Sigmund Freud je dijagnosticirao fenomene podsvijesti i snova, odnose potiskivanja i memorije, i njegovo učenje je ugrađeno u terapijske prakse moderne neuro-psihijatrije i psihologije. Međutim, to ne znači da neuro-psihijatrija ima uspjeha na planu ukupnog društva. Tome neuspjehu svjedoče ratovi, koji izbijaju svakih nekoliko decenija. Procesi potiskivanja i zloupotrebe čovjekove seksualnosti postaju preveliki, što dovodi do zagušenja cirkulacije društvenih tokova.
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Neki poznat pisac koji se sakrio iza pseudonima Johannes Starcius objavio je knjigu izazovna naslova - Tajanstveno blago junaka (Geheimnissvolter Helden-schatz). Ta se knjiga temeljila na načelima tzv. "magične nauke". Valja, naime, imati na umu da je izašla u vrijeme kad su ne samo obični ljudi nego čak i ozbiljni učenjaci spremno gutali privlačni mamac što je visio na udici "duboko naučne discipline". Laike je to, naravno, posebno privlačilo zato što je tu praznovjerje nastupalo prerušeno u nauku, pa se zato nisu morali bojati da će ih tkogod optužiti zbog bavljenja vradžbinama.
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Review of: Mladen Bevanda, "Između dužnosti i odgovornosti". Mostar, Hrvatska akademija za znanost i umjetnost Bosne i Hercegovine, 2024.
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This article starts from the premise that both Mircea Eliade and Henry Corbin were intrinsically linked to the phenomenological tradition. As far as Eliade's phenomenology of history is concerned, the interpretation keeps in mind the tensions, dilemmas and contradictions within his theory. That is, for Eliade historicity is at once a fundamental element of the human condition, a sign of the primordial or modern fall of human existence, a terror to be avoided, and a plane of being to be abandoned. The article also devotes attention to Eliade's personal life story and his political engagement. As regards Henry Corbin, special emphasis is placed on the fact that, although he was an important recipient of Heidegger's phenomenology of history, he departed from it in essential points. Attention is given to the way in which Corbin's phenomenology analyses sacred space (and time) as being related to eternity, thus opening up the possibility of metahistory.
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Generative linguistics is widely claimed to produce theories at the level of computation in the sense outlined by David Marr. Marr even used generative grammar as an example of a computational level theory. At this level, a theory specifies a function for mapping one kind of information into another. How this function is computed is then specified at the algorithmic level before an account of how this is algorithm is realised by some physical system is presented at the implementation level. This paper will argue that generative linguistics does not fi t anywhere within this framework. We will then look at several ways researchers have attempted to modify either the framework of generative theory to reconcile the two approaches. Finally, it presents and discusses an alternative position, anti-realism about generative grammar. While this position has attracted some recent support, it also runs into some of the problems that earlier modifications faced.
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Non-cognitivism is an approach to metaphor that denies the existence of any metaphorical meanings. A metaphor’s only meaning is its literal meaning. The interpretation of metaphor, on this approach, does not consist in metaphorical contents being communicated by being either semantically encoded or pragmatically communicated. Rather, metaphor operates in an entirely non-linguistic way that does not require the postulation of such meanings. Metaphors cause people to see connections, even to grasp new thoughts, but they do not do so by meaning those thoughts or connections. Non-cognitivism faces a stern challenge from the problem of embedding: metaphors embedded in propositional attitude reports seem to require metaphorical meanings in their truth conditions. In this paper, we argue that existing attempts to solve this problem for non-cognitivism have been unsuccessful. We then offer a new solution that differentiates two scope readings of embedded metaphors and explains each in turn. The paper thus suggests that non-cognitivism has enough rescores to account for embedded metaphors.
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In this paper, we propose and defend a theory of concepts. According to Machery (2009), psychologists and philosophers mean different things by ‘concept’. Psychologists mean bodies of knowledge used to categorise and infer; philosophers mean constituent of propositional thought. Machery’s conclusion would drive a wedge between contributions by psychologists and philosophers on concepts. Theories about the former would have no clear role to play in, and cast no light on, the latter, and vice versa. We argue that, on the contrary, ‘concept’ has a single core meaning: a container of stored knowledge pertaining to a single category. This single meaning satisfies both the theories of psychologists and philosophers. The divergence in use of the term ‘concept’ on which Machery focuses arises because words for containers are often used to refer to (a) what is contained by the container and (b) the label of a container. Our account explains what a concept is, and how one might be misled by Machery’s challenge.
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In seinem Beitrag analysiert der Verfasser den Artikel „Kants Verfehlung des Zieles“ Rudolf Brajičićs SJ, wo man Kant vorgeworfen wird, dass er durch die Postulierung des „Unerkennbarkeit von Ding an sich“ Tür und Tor dem neuzeitlichen und besonders aufklärerischen Agnostizismus und seinem grenzlosen Vertrauen auf die Vernunft geöffnet hat. Durch die Analyse der Kant’schen Schrift Prolegomena zu einer jeden künftigen Metaphysik, die als Wissenschaft wird auftreten können“ (1783) und sich auf einen Kant-Aufsatz Alois Halders berufend versucht der Verfasser zu zeigen, dass der Glaube in seinem Gott-Verhältnis autonom und frei ist – im Unterschied zur Vernunft, die sich selbst als „Objekt“ seiner Überlegungen stellend zur diejenigen Art des „transzendentalen Solipsismus“ gelangt, die in unlösbaren Antinomien führt. Da Kant zufolge das Sein „kein reales Prädikat“ ist, kann man ihn als den Vorläufer der späteren existenzphilosophischen Kritik traditioneller Ontotheologie, von dem übrigens dieser Begriff überhaupt stammt.
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Review of: Isuf Berisha - Sjećanje, povijest, identitet. Hrvatsko filozofsko društvo, Zagreb 2021.
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Review of: Goran Sunajko - Estetika genija. Durieux, Zagreb 2023.
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Review of: Danijel Tolvajčić, Teodicejski problem u suvremenoj filozofiji religije. Zagreb, Grafički zavod Hrvatske d.o.o., 2023, 151 pp.
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