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In the order of beingness, duty is a state much closer to Dasein than any form of rationality could be. The true duty and the true respect for the golden rule can only come from the authenticity of one’s beingness. The same goes for what we call humility. This duty, as an existential state, is a movement of the spirit which seems to be overwhelmed by the care for the Other, towards the Other. Any duty which does not “move the being”, and which results, for example, from reason, is unauthentic and, viewed from a phenomenological perspective, it means the alienation of the appreciative capacity of the beingness - understood as Dasein. As such, appreciative ethics can only be placed at the crossroads between constructionism - as a theory on the agreed existence, and the phenomenology which enables the understanding of the subjective experience of the process of social construction of reality itself.
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Kérdésfölvetés és néhány fogalom tisztázásának kísérlete
The Philosophical Frameworks of the Issue of Hungarians in Slovakia: Nation, Minority, Nationalism
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After the communist system has collapsed, the socio-political and economical situation has changed in Central and Eastern Europe. In his essays Zádor Tordai is focusing on the analyses of the socio-political results of the system change in Central and Eastern Europe and its interpretation – from the view of a philosopher.
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In the 36,525 days of the twentieth century, between 100 and 160 million civilians lost their lives at hand of mass-murder, slaughter and massacres – that is an average of more than 3.000 innocent deaths per day. The pace has not slackened in the new millennium: statistically speaking, September 11 was an ordinary day. In his lecture, Zygmunt Bauman outlines and analyses the efforts made to solve the mystery that more perhaps than any other keeps ethical philosophers awake at night: the mystery of unde malum (Whence the Evil?) and, more specifically and yet more urgently, of “How do good people turn evil?” The latter is, succinctly put, the secret of the mysterious transmogrification of caring family people and friendly and benevolent neighbours into monsters.
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The post-conflict societies of Bosnia and Kosovo continue to be plagued by the deleterious effects of ethno-nationalism and ethnic enclaves. Unfortunately, this mix impedes both democracy and peace building within these Balkan countries. One way to promote such building is for these enclaves to collapse, thereby allowing multiethnic societies to develop. This essay proposes that enclaves be dealt with physically by ridding them of those evocative objects that help to create and maintain enclaves. By getting physical in this way, however, we find ourselves in a dilemma, caught on the horns of legality and expediency. Yet there is a promising path between the horns that involves civic design. This essay offers a physicalist theory of managing these impediments to democracy and peace building, beginning with four hypotheses, followed by an abstraction and mathematization in the form of a matrix, a dilemma arising from
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The post-conflict societies of Bosnia and Kosovo continue to be plagued by the deleterious effects of ethno-nationalism and ethnic enclaves. Unfortunately, this mix impedes both democracy and peace building within these Balkan countries. One way to promote such building is for these enclaves to collapse, thereby allowing multiethnic societies to develop. This essay proposes that enclaves be dealt with physically by ridding them of those evocative objects that help to create and maintain enclaves. By getting physical in this way, how¬ever, we find ourselves in a dilemma, caught on the horns of legality and expediency. Yet there is a promising path between the horns that involves civic design. This essay offers a physicalist theory of managing these impediments to democracy and peace building, beginning with four hypotheses, followed by an abstraction and mathematization in the form of a matrix, a dilemma arising from these hypotheses, and possible solutions.
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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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The standard account of elsewhere is that it is any place that isn’t here. In this paper I argue against this account by demonstrating that (given some plausible assumptions) it results in a contra-diction. In its place I offer a modified account of elsewhere; where a place can only be elsewhere if it is in the same type of space as here.
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According to Book 6 of the Nicomachean Ethics, the primary task of phronēsis (practical wisdom) is to deliberate about the things that are good in general for each person. However, phronēsis concerns not only individuals but also the community: practical wisdom is a political virtue as well. In my paper, I argue that the intellectual excellence called sunesis (comprehension) by Aristotle opens up the social dimension of practical wisdom, and thus provides an important means for the political application of phronēsis (EN 6. 1142b34−1143a32). To support my argument I interpret two further passages where sunesis appears in a clearly political context: in relation to legislation (EN 10. 1181a18) and to political deliberation (Pol. 4. 1291a28).
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Bernáth László: Morális felelősség, érdem és kontroll. A morális felelősség metafizikája. L’Harmattan, Budapest, 2019., 206 oldal, 2500 Ft
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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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Richard Rorty suggests that we should stop looking for something common to us all, for universal justifi cations and truth. Rorty argues that focusing on a single truth sooner or later serves those who claim that there is a proper, true model of living. In the end, they use violence and cause pain, as they are driven by the idea that everyone should accept their truth. In this article I shall argue that such reasoning is not justifi ed and whether we are universalists or constructivists, our actions may be the same and cause pain. At the same time, having the same beliefs will not stop us from acting differently. What matters is how we use a particular concept in accordance with our interests and not the concept itself. I shall also argue that dialog can help to prevent violence and that while Rorty is right, there are also a number of problems with that proposition
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Pojam abortusa ili pobačaja (lat. abruptio graviditatis) definira se kao spontani ili izazvani prekid trudnoće izbacivanjem ploda prije navršenog 28. tjedna trudnoće. Tema izazvanog abortusa je tema koja se kroz povijest doživljavala kao sasvim uobičajena stavka svakodnevnog života ili pak najgora kontroverza koja direktno pogađa ljudski život. Kao takav, abortus može biti legalan ili ilegalan te se proučava kroz razne aspekte (povijesni, sociološki, kulturološki, pravni, psihološki, moralno-etički, itd.). Iako se povijest abortusa prati još od antičkog doba može se reći kako je pitanje abortusa rodno određeno, te više pogađa žene. Riječ je o djevojkama i ženama koje uglavnom same stoje pod upitnikom abortusa. No, u slučaju Kine i nekih drugih azijskih zemalja, najžalosnija je diskriminacija usmjerena prema još nerođenim djevojčicama gdje se, s obzirom na to da postoji politika jednog djeteta, abortus radi zbog njegovog spola, tj. zbog neželjene ženske djece. U skladu s tim se može argumentirati kako abortus uglavnom pogađa žensku populaciju, bilo da se radi o ženi koja se odluči za abortus ili o ženskom djetetu nad kojim se vrši abortus.
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Pojam abortusa ili pobačaja (lat. abruptio graviditatis) definira se kao spontani ili izazvani prekid trudnoće izbacivanjem ploda prije navršenog 28. tjedna trudnoće. Tema izazvanog abortusa je tema koja se kroz povijest doživljavala kao sasvim uobičajena stavka svakodnevnog života ili pak najgora kontroverza koja direktno pogađa ljudski život. Kao takav, abortus može biti legalan ili ilegalan te se proučava kroz razne aspekte (povijesni, sociološki, kulturološki, pravni, psihološki, moralno-etički, itd.). Iako se povijest abortusa prati još od antičkog doba može se reći kako je pitanje abortusa rodno određeno, te više pogađa žene. Riječ je o djevojkama i ženama koje uglavnom same stoje pod upitnikom abortusa.
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Abdulhak Hamiš, profesor fikha na univerzitetu u Emiratima, ustvrdio je da je život embriona-zametka sa stanovišta islamskog prava poštovan i cijenjen s obzirom da je to biće koje posjeduje život i kome je potrebna briga i pažnja pri svakom pokretu u svakoj situaciji. Zbog toga, trudna žena može jesti uz ramazan, a ako će post otežati njenu trudnoću, onda ne smije postiti, odnosno obaveza joj je (vadžib) da jede. Zametak uživa puna i potpuna prava u svojoj porodici, a pravo na život je među prvima i osnovnim pravima. Stoga se kazna odmazde (kisas) ili kamenovanje (redžm) odgađa kod majke trudnice radi očuvanja zametka, odnosno njegova prava na život koje se ne smije dovoditi u pitanje radi izvršenja kazne.
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Knowledge is, by definition, reliable and, hence, it can be applied to a variety of different problems. Nevertheless, in practical problem solving, we do not rely on mere truthful knowledge, but also on information which frames the practical acceptability. We are not looking for truthful solution but an optimal solution. Optimal solution is found out by optimizing some given (practical) parameters. The optimization is both theory based and practice based process. That is, practical problem solving is a human deliberation that interconnects theoretical and practical knowledge. So, the philosophical foundation of practical problem solving interconnects theoretical and practical philosophy. Especially ethical deliberation plays – or should play – central role in practical problem solving. The complexity of the advanced scientific knowledge needed in solving present day practical problems separates the people who know, from the people who do (decide). The situation makes immediate that we need some deeper pedagogical conviction: we need ecological education.
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In his essay on the Jewish rabbi Abraham Heschel and his evolving correspondence with Roman Catholic monk Thomas Merton, Edward Kaplan focuses on the trope of prophetic personality, which is characterized by an emotional intensity and a heightened sensitivity to injustice. Involved in religious peace movements and motivated by compassion and the indignation caused by the brutality of war, arrogant nationalism, and consumerist addictions, Merton and Heschel represent the quintessential prophetic stance in the sphere of social action. Their friendship went through a moment of crisis when the Second Vatican Council was debating the so-called Declaration on Jews. It was then that both Merton and Heschel demonstrated, through their outspoken criticisms, the full meaning of prophetic protest against the abuse of doctrinal pronouncements. As shown by their examples, a prophet is one who respects and repairs the world which is our common home and does it in the name of God.
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The text presents some difficulties of common Christian witness. This witness is an essential element of Christian faith. Without it, faith would be just a collection of religious truths or moral precepts, but it could not form the lives of people, nor mobilize them to change their own lives under the influence of encountering the Gospel of Jesus Christ. However, common Christian witness is very difficult because of divisions among Christians themselves. The first difficulty is the visible division of Christianity: Churches and Communities, which fought against each other in the past. These religious conflicts had disastrous consequences for Christian witness, especially in missionary areas. Another difficulty to be mentioned are some serious differences in doctrinal and ethical teaching, which divide those preaching the same Gospel of Christ. The article proposes a reflection on these difficulties of witness and suggests some possible solutions. Firstly, a stronger ecumenical dialogue is needed to reconcile Christian denominations and especially to eliminate any activities that cast doubt on the authenticity of the faith of other Churches and Communities. Secondly, the single Churches and Communities need a critical reflection on their own dogmatic and ethical traditions in order to separate the parts of their teaching which are transient and limited. A strong Christian witness in this world is possible, even in the face of divisions, by which it is weakened, if Churches and Communities are able to critically examine their own teaching and practice.
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The authors examined the challenges of “brain drain” in the context of implementing the ideas of academic mobility in the Ukrainian higher education area. The problem was examined from the point of view of two methodological positions: firstly, in the context of the global trend of globalization, it actualizes the problem globally; secondly, in the context of the contradictions of post-colonial (post-totalitarian, etc.) sociocultural landscape of Ukraine, which gives the problem under study a specific nature. The authors proposed a methodological tool for the further study of the problem of social capital loss as a result of the implementation of academic mobility programs.
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