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"Manjše zlo" vnovič odmerjati ali (re)interpretacija zgodovine (Nekaj razmislekov ob knjigi Borisa Mlakarja Slovensko domobranstvo)

Author(s): Janko Pleterski / Language(s): Slovenian / Issue: 1/2004

Še kot magister je kolega dr. Boris Mlakar - ob izjavi Predsedstva RS o narodni in državljanski umiritvi - napisal 20. marca 1990 za uredništvo "Borca" anketo o spravi. V njej je nekatera vprašanja zastavil tako, da je že sam in vnaprej postavil tezo, da je revolucija kriva za pojav oborožene in politično-policijske kolaboracije dela slovenske politike v času sovražne zasedbe, in v tem okviru še tezo o državljanski vojni kot določujočem dejstvu za oceno vsega tega dogajanja. S tega vidika je postavil v središče presoje "revolucijo" in ugotovitev, da "je torej tedaj bila revolucija v teku". K temu je pristavil svoje prepričanje, da je ravno to povzročilo, da so se tisti, ki so se te prihajajoče revolucije "bali", odločili za "protirevolucionarni upor", in to tako, da so se naslonili na okupatorja in sprejeli od njega orožje, kljub temu da so vedeli, da bodo označeni kot narodni izdajalci. [...]

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A CRITICAL REACTION TO LAINE RANDJÄRV’S HISTORICITY OF EPISTOLARITY FROM AN AFRICAN PERSPECTIVE

Author(s): Cyril-Mary P. Olatunji,Mojalefa L. J. Koenane / Language(s): English / Issue: 1/2017

This article is partly an original research in that it had initially intended to describe what intellectuality means and involves. However, it is mainly a reaction to Laine Randjärv’s article titled ‘Across the Borders: Unfolding the Personality of Creative Intellectuals Through their Correspondence – the Epistolary Heritage of Tuudur Vettik’ in which Randjärv describes intellectuality as border crossing in a simplistic manner that seems to challenge logical experiences and supports the ‘official doctrine’ of the Cartesian dichotomist dualism. This paper argues to the conclusion and in support of the position of Randjärv’s article that intellectuality is border crossing but goes further to question whether border crossing is ever logically possible in such a simplistic form of mental transposition without the self-portrait making implied by the cosmic harmony of Ubuntu. That is, though intellectuality implies overcoming geographical, theoretical and cultural boundaries, restrictions and prejudices. The process however is never simplistic because, following the principles of Ubuntu, the thinker is how he thinks. Therefore, the theoretical position of a scholar is a reflection of the person of the scholar who theorises. Consequently, this paper argues for a qualified acceptance of Laine Randjärv’s position.

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A Different Take on Humanities

Author(s): Włodzimierz Bolecki / Language(s): English / Issue: 1/2015

The foreword to this issue focuses on the core functional differences between the humanities and hard sciences (i.e. different approaches to such phenomena as language, translation, teamwork, writing, discipline.s history, publishing, tradition, innovation). Yet, this dichotomy is questioned in the conlusion. The author argues that whenever human artifacts are at stake, both the humanites and experimental sciences are equally hard, because they inquire the same matter, ie. how the products of human cognitive activities were created and what are their social functions. Therefore, the author calls for a new model for interdisciplinary studies.

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A MANIFEST OF THE ENDANGERED PAST

Author(s): Predrag Živković / Language(s): English / Issue: 26/2019

In this paper the author tries to represent the culture of memory (Kuljić 2006) which became independent in the post-socialist environment, becoming a kind of cultivated and privileged “refuge of forgetfulness” that aims to expel those traditions that are not welcome when constructing a society that is new and more vital in terms of identity. It is quite clear that these are the societies for which, not just socialism, but also other instances of historical encounter with their identity archetypes, represent the “wreck of memory,” and the abyss of warning about creation, design and emigration into a new past that is comfortable enough for them. Is this the way that each of us should go? Is it the way of collective catharsis or a systemic and ideological exorcism, which systematically creates and persecutes all those who do not conform and do not get used to the climate of “The Damned Yard” (Симић 2014)? It seems that this condition forces a man to wake up from a passionate ideological coma and become a chronicler of life turmoil, i.e. “his own war” (Prilepin 2016).

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A marxi kritikai társadalomelmélet

Kialakulása, fejlődése, teljesítményei és érvényessége a globális kapitalizmus korában

Author(s): Péter Szigeti / Language(s): Hungarian / Publication Year: 0

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About the usefulness and harmfulness of forgetting the German guilt

Author(s): Paweł Wójs / Language(s): English / Issue: 2/2019

The distinction between kinds of guilt has not lost its power to illuminate matters, and it remains a great tool to study the consequences of forgetting guilt of any kind. Karl Jaspers made the distinction between kinds of guilt mainly to ease the Germans coping with guilt, as all of them were blamed for the evil that happened under Adolf Hitler. Jaspers believed that in using this distinction the German nation could have come back to its origins, and thus purified, take its part in the possible future unity of the world and of all mankind. But soon after World War II ended, a confluence of political, social, psychological and philosophical factors contributed to a situation in which a large number of culprits were not brought to account: criminals were rarely rightly punished. In addition, many Germans believing in the ideology of National Socialism felt no guilt in terms of morality; they downplayed the political guilt; they negated the very existence of the metaphysical guilt. The process of forgetting guilt occurred.

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Afrykański taniec śmierci

Author(s): Natalia Stachura / Language(s): Polish / Issue: 4/2018

Stachura describes the process in which one instance of historical trauma – the sinking of the SS Mendi and the drowning of more than 600 Black recruits – has become the key event for the politics of commemorating World War I in South Africa. Over the course of one hundred years this trauma has evolved from a commemorative ritual of honouring the victims of the disaster into a space where a supratribal consciousness was shaped, subsequently to become a space of conflicted party politics. The theoretical basis for this article are criteria of cultural trauma proposed by Jeffrey C. Alexander and Neil Smelser as well as Dominic LaCapra’s definitions of foundational, structural and historical trauma. Stachura presents both canonical narrations about the trauma of the Mendi and the works of South African performance artists that incorporate this trauma into a complex vision of a traumatic past.

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Against Hegel and Marx: In Favor of Danto’s, Benjamin’s, and Löwith’s Critiques of Universal History

Author(s): Rocco ASTORE / Language(s): English / Issue: 1/2017

A commonality shared by Hegel and Marx is their belief in the existence of a collective destiny or universal history of humankind. Though compelling, it persists that there are major challenges to interpreting history as such. First, this piece will surmise each authors’ understanding of the common historical theme, and goal,they believe unites all people. Next, this essay will draw from philosophers Walter Benjamin and Danto, to challenge each theorists’ version of universal history.Lastly, this work will draw from Spinoza and Löwith, to further argue that the possibility of a common human history is almost nil, because of the conflicting influences unavoidably tainting the attempts of philosophers such as Hegel and Marx at universalizing history.

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Alexandre’o Kojeve’o filosofinė evoliucija: nuo hėgelizmo į natūralizmą

Author(s): Linas Jokubaitis / Language(s): Lithuanian / Issue: 11/2016

The article examines the fundamental premises of Alexandre Kojeve’s interpretation of Hegel’s philosophy, the source of his views on the genesis of humanity and history. The paper is focused on the French philosopher’s attempt to explain how Homo sapiens becomes a human being. This explanation can only be understood within the framework of his dualistic anthropology, which is reconstructed in the article. Kojeve’s philosophy of history is discussed only in so far as it helps to understand his anthropology. The article reveals the paradoxes of Kojeve’s dualistic anthropology. According to his provocative assertions, at the end of history human beings will return to the state of animality. Kojeve left us with only short fragmentary assertions about the idea of the end of history, however, today he is most widely known for this provocative idea.

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Analitička filozofija istorije

Author(s): Rade Kalik / Language(s): Serbian / Issue: 294-295/1983

Filozofija koja nema za cilj postavlianje novih filozofskih stavova, već za svoj osnovni zadatak smatra samoočišćenje od svake metafizike, svodi svoju aktivnost isključivo na filozofsku analizu pojmova. Stoga i filozofija istorije, unutar ove tradicije, postaje jedna u nizu ovih analitičkih aktivnosti, usmerena na značaj i istinitost istorijskih stavova, na njihovo objašnjenje, objektivnost, uzročnost i vrednovanje. Ako samo pogledamo sadržaj jedne od ovakvih filozofija istorije, nailazimo upravo na poglavlja pod ovim naslovima, pa i na sklonost da se i samo ime »filozofija istorije« zameni novim - »objašnjenje istorije«.

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Analiza stylistyczna nazewnictwa w Księgach narodu i pielgrzymstwa polskiego Adama Mickiewicza

Author(s): Łucja Maria Szewczyk / Language(s): Polish / Issue: 27/1993

Die Analyse von Namen fremder Provenienz in Księgi narodu i pielgrzymstwa polskiego hat gezeigt, daß sie eine wichtige stilistische Kategorie darstellen. Die genannten Namen wurden hier auf biblische Art stilisiert. Man kann sie in echt biblische Namen und in stilisierte Namen einteilen. Es überwiegen Namen hebräischer und griechischer Herkunft. Sie befinden sich meist im entsprechend stilisierten Kontext. Auf Archaisierung deuten u. a. auch bestimmte grammatische Formen hin, wie z. B. Żydy (=Akk. Pl.), Żydowie, Filistynowie ( = Nom. Pl.), w Polszczę (=L ok. Sg. Fem.). Die Eigennamen und Deskriptionen spielen hier solche Funktionen wie die poetische, anspielende, lokal und temporal anberaumende, wertende und die expressive. Besonders wichtige Funktion kommt der poetischen und der anspieelnden zu, wodurch ein Zusammenhang mit der Bibel, Authentizität und vor allem besondere Ausdruckskraft erzielt werden konnten.

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Another Beginning for Conceptual History: From Leibniz to Koselleck. Introduction for Eugeniusz Górski

Author(s): Concha Roldán / Language(s): English / Issue: 58supl./2013

The frequent use in philosophical literature of such concepts as “modernity” and “post-modernity” incites a more fundamental reflection on splitting history in “epochs” and “periods” as well as a philosophical consideration of the concept of “crisis”. Despite current interpretation of his thought, Leibniz displayed a set of principles, which allows historical discourse in any form it may assume. They are not only “rigid” ones, such as “progress”, “providence”, “overall harmony”, but also “flexible”, referring to ontological, historical and anthropological pluralism (“change”, “contingence”, “freedom of choice”). Consequently, Koselleck’s analysis of the notion of crisis can be compared with Leibniz’s crypto-historical categories.

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Antropologia i historiozofia Aureliusza Augustyna. Kilka uwag o istocie myśli filozoficznej doktora Kościoła i jej kulturotwórczej mocy

Author(s): Wiesław Setlak / Language(s): Polish / Issue: 15/2017

According to St. Augustine a human being is a relationship between the soul and the body. The soul is the essence, the body is subject to the soul and the servant of the soul. St. Augustine’s anthropological dualism is based on the thesis saying that the immaterial and immortal soul rules over the body and it is a unity of three components as a representation of the Trinity. Component one is consciousness or memory (memoria), two – reason (intelligentia), three – will (voluntas). St. Augustine proclaimed that all people are divided into the redeemed and the condemned by God’s will. This division determines his historiosophy. People destined by God to salvation belong to God’s community (civitas Dei); whereas those condemned constitute the earthly society (civitas terrena), slave to Satan. The world’s history is marked by the struggle of the two communities. St. Augustine’s thought inspired many later philosophers, theologists, painters and writers, so we can speak of its powerful cultural implications.

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Apologetske tendencije

Author(s): Jürgen Habermas / Language(s): Croatian / Issue: 21/2016

≫Žrtvama ratova i strahovlade≪, taj natpis na spomeniku bonskog Sjevernoga groblja iziskuje od promatrača silnu apstrakciju. Na Sudnji dan, naučili smo kao ljudi odrasli u kršćanskome duhu, svatko od nas pojedinačno i nezamjenjivo, bez ikakve zaštite svjetovne časti i dobara, stupiti pred lice jednog Boga koji sudi, na čiju smo milost upućeni upravo zato što ne sumnjamo u pravednost njegove prosudbe.

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Archaeology and Art in Latvia

Author(s): Zenta Broka-Lāce / Language(s): English / Issue: 1/2018

The correlation between art and archaeology in Latvia can be traced in various ways. First, despite all technical innovations there are still professional artists that work on field with archaeologists and are directly involved in the recording of archaeological evidence. Furthermore, art-related work is being done in reconstructions, book illustrations and museum exhibitions. In addition to those who devote their artistic skills to scientific and educational purposes under the supervision of archaeologists, we can see quite a lot of artwork that represents something archaeological while being the free fruits of artistic imagination. Archaeological science is of the opinion that inaccurate stylisations of archaeological costumes in movies or arbitrary depictions of some archaeological period in literary or any other work of art can very easily lead to false impressions and misunderstandings that endure for decades. On the other hand, scientists have no right to restrain the public from interpreting its own past as it deems fit. The aim of this paper is to discuss the relations and crossroads between art and archaeology by examining how they historically have developed, coexisted and influenced one another in the territory of Latvia from the 19th century till nowadays.

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Artykuły recenzyjne

Author(s): Jan Swianiewicz / Language(s): Polish / Issue: 1/2014

Review of: Jan Swianiewicz - Filozofia zaangażowana w historię (Marcin Moskalewicz, Totalitaryzm, narracja, tożsamość. Filozofia historii Hannah Arendt, Wydawnictwo Naukowe Uniwersytetu Mikołaja Kopernika, Toruń 2013, ss. 378)

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Augustinovo spajanje eshatologije i povijesti

Author(s): Branko Bošnjak / Language(s): Serbian / Issue: 294-295/1983

Vrijeme nastanka kršćanstva došlo je do promjene predmeta filozofije, ukoliko se je prihvatilo novo vjerovanje. Po samom predmetu, filozofija je došla u odnos prema temi o transcendentnom bogu i vjerovanju koje je odatle proizilazilo. Tu su dati gotovi odgovori u koje je trebalo vjerovati. Ako se neko ne bavi filozofijom, tada to još ne znači da je na gubitku, je r ima sadržaj objave, koji je i ponudeni oblik spasenja u viziji apsolutne i pravedne budućnosti. Time se filozofija postavlja kao mogućnost, ali ne i kao nužnost.

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Author’s response to Eugen Zeleňák’s review of Frank Ankersmit’s Lost Historical Cause

Author(s): Peter P. Icke / Language(s): English / Issue: 4/2014

I am grateful to Eugen Zeleňák for belatedly focusing attention on and thus perhaps renewing wider interest in my book, Frank Ankersmit’s Lost Historical Cause (see Icke 2012) through his eight page review of it recently published in this journal (see Zeleňák 2014). Nevertheless, I remain somewhat bothered by and more than a little perplexed by his style of argumentation which alights everywhere on the book’s relatively minor points while skipping over, or omitting entirely, the vital points about which its central argument turns.

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Autobiografija politizovanog veka

Author(s): Cvetka Hedžet Tóth / Language(s): Serbian / Issue: 7/2007

The paper is an extended problem-focused analytical outline of the work of the English Marxist Eric Hobsbawm entitled Interesting Times. A Twentieth−Century Life. What is particularly underscored is the fact that Hobsbawm is someone who persists to the end, thus even today, even though everything that served as the build-up of the Russian Revolution fell to pieces. His interpretation of history delves into two concepts that have to be subjected to a critical analysis, namely distance and identity. One of the leading and at the same time concluding ideas of his Interesting Times is: “But history needs distance, not only from the passions, emotions, ideologies and fears of our own wars of religion, but from the even more dangerous temptations of ‘identity’.” His autobiography offers also the following thought that in many ways represents the leitmotif of his extremely interesting work: “We are the first generation to have lived through the historic moment when the rules and conventions that had hitherto bound human beings together in families, communities and societies ceased to operate. If you want to know what it was like, only we can tell you. If you think you can go back, we can tell you, it can’t be done.” Regardless of the fact that he is willing to admit, “I am prepared to concede, with regret, that Lenin’s Comintern was not such a good idea,” Hobsbawm as a Marxist and communist is aware that the world and its conditions are yet to change. “Still, let us not disarm, even in unsatisfactory times. Social injustice still needs to be denounced and fought. The world will not get better on its own.” To cherish and maintain the utopia of this possibility is Hobsbawm’s lasting contribution to the materialist and Marxist interpretation of history that calls for our reaching beyond frontiers of the past – also the frontiers of his politicized century.

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Avgustinovo shvatanje politike

Author(s): Milenko Perović / Language(s): Serbian / Issue: 29/2018

The author considers the question on Augustine’s concept of politics by interpreting the split of political reflection in the whole of Augustine’s philosophic and theological doctrine into a theoretic generalisation of a real-political experience and theologisation of that experience according to the customs of the genuine Paulin Christian doctrine on the one hand, and, on the other, according to requirements for the establishment of Christian church in the light of existing political and historical factors.

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