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U knjizi Hitlerovi dragovoljni dželati Danijel Goldhagen razotkriva nekoliko »konvencionalnih objašnjenja« za motive koji leže u pozadini delovanja onih koje on zove »pešadincima« Holokausta. Goldhagen piše kako »shvatanja da su izvršioci doprineli genocidu zato što su bili primorani, zato što su bili nepromišljeni, poslušni izvršioci državnih naređenja, zbog sociopsihološkog pritiska, zbog izgleda za lično napredovanje, ili zato što nisu shvatali ili se nisu osećali odgovornim za ono što čine«, »nisu održiva«. Njegova opsežna analiza pojedinaca uključenih u ubijanje Jevreja, u policijskim bataljonima, u radnim logorima i marševima smrti, izdvaja virulentan, rasni antisemitizam kao nužan i dovoljan uslov za dragovoljno i oduševljeno učestvovanje tih »običnih Nemaca« u genocidnom projektu nacista.
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Hana Arent se ponekad smatra važnim izvorom ili nadahnućem savremene komunitarne političke misli. U tom shvatanju postoji izvesna mera istine, ali misliti o njenoj političkoj teoriji kao izrazito komunitarnoj više je nego pogrešno. Jer, ono što karakteriše komunitarizam kao filosofsko osporavanje liberalizma jeste njegovo naglašavanje toga kako se sopstvo konstituiše kroz kolektivni ili grupni identitet, kao i argument da nedovoljna pažnja prema snazi zajedničkih identiteta obeležava središnji nedostatak liberalno-individualističkih koncepcija političke zajednice.
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Čini se da je karika koja nedostaje, a koja povezuje mladalačke tekstove Hane Arent sa njenim kasnijim, slavnim delima o totalitarizmu, upravo shvatanje ljudskog života kao političkog delovanja koja se otkriva u jeziku neke pripovesti ∞une histoire≤ (story i history). Pre nego što pročitamo njene zrele tekstove, potrebno je, dakle, da se pozabavimo onim što nam izgleda kao apologija pripovedanja kod Hane Arent, a što dijagonalno preseca čitavo njeno istraživanje.
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This article focuses on an analysis and evaluation of the importance of Marx’s theory may have for Derrida. First, it is argued that the deconstructive reading of Marx’s texts is to be seen as the way toward the articulation of the politics and ethics in Derrida’s work. Second, the article maintains that the interpretation of Marx’s critical theory depends on the Derrida’s dealings with Levinas. I emphasize especially the significance of the phenomenology in this context, in fact, the importance of the Derrida’s dealing with the phenomenology of otherness. Third, I critically analyse in particular the concepts of absolute hospitality and messianistic coming. The conclusion is the next: Marx is, nolens volens, treated in Derrida in the light of the contradiction between ethics and politics.
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With a synergy between UN agencies, governments and global civil society sector that managed to build a number of international institutions of criminal justice in the 1990s and the challenges to this commitment in the 2000s, in this paper we ask about sustainability and viable mechanisms to support the work of international courts. Do we in present conditions have a general responsibility to support these institutions even as by-standers to distant conflicts, as opposed to specific responsibilities to our political communities that are protagonists in conflict? We address this question through an examination of Jacques Derrida’s texts that discuss transitional justice issues including the concepts of forgiveness, responsibility, cosmopolitanism and its relation to international institutions. The effort to create a new language of solidarity of global publics in support of international justice, as a sole mechanism securing sustainability of its institutions, following Derrida, will have to seek a significant role for the exercise of philosophy in this project.
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The author re-examines so-called “normativity problem” in the light of some Derrida’s provisional definitions of the concept of deconstruction. Alleged unbreakable connection between the elementary Derridian conception and the concept of normativity here is criticized with help of “open question argument”.
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As some other new notions and phenomena such as clash of civilizations and bioethics, notions post-communism, multiculturalism and globalization has become known only quite recently, during the last decade of the 20th Century. The term post-communism contains the prefix ‘post’ which implies rather negative definition of a global society which comes ‘after communism’, or something which is ‘no-longer-communist-but-notyet- anything-else’. On the other hand, the concept post-communism is one of the current waves of various post-isms which define the contemporary epoch in a negative sense: post-modernism or post-modernity, post-industrialism or post-industrial society, post-capitalism, post-historicism or the end of history etc.
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Like some other new notions and phenomena such as multiculturalism, clash of civilizations, bioethics, the term globalization has become known only quite recently. The terms “globalize” and “globalism” were coined in a treatise published sixty years ago. Although the noun “globalization” first appeared in a Webster’s Dictionary of American English in 1961, as recently as to the mid-1980s, words such as “global”, “globality”, “globalization” and “globalism”, as well as concepts of “global market” or “global ecology” were virtually unknown. Before the last decades of the twentieth century, discussions of world affairs nearly always invoked the vocabulary of “international” rather than “global” relations. Although an Americanism in the first instance, during the last two decades notions of globalization have quickly spread across dozens of other languages. The recent popularity of this new term resulted with numerous controversial definitions of globalization. In normative terms, some people have associated “globalization” with progress, prosperity and peace. For others, however, the word has conjured up deprivation, disaster and doom. No one is indifferent, but many are confused.
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In the debate on ‘globalisation’ and politics, two concepts have become ubiquitous: ‘global civil society’ and ‘global governance’. Let us attempt to determine a definition of each term and then progress to a discussion of democracy in relation to these institutional forms of social action.
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Athens in the classical period of Hellenic history was by far the most developed city of Helena, and its democratic system of making important decisions in the Assembly as well as their implementation, was a role model not only in the Hellenic world. Aristotle does not follow his teacher Plato nor Xenophon who do not discern difference between the system of government in the household and the polis. Polis is the community of equal people where relationships create free citizens who are also representatives of their own households, families or the territorial units (topics). Aristotle in the Rhetoric shares laws into general (natural) and specific, those which individual nations defined to themselves and for themselves which could be written and unwritten. Constitution of Athens is the only surviving piece of the rich Hellenic and legal history. In the following lines we will try to explain what this work contains and why it is important even nowadays after two and a half millennia.
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This preliminary study might be classified as an academic inquiry from the perspective of genre archaeology. In this inquiry, the author attempts to search for the genre roots of debate as a form which shaped the public discourse of that time. To this end, the author presents various practices of debate in Athens at the times of Pericles and Aristotle. Further, she presents Aristotle’s opinion regarding the usefulness of rhetoric and debate for dispute resolution in a democracy as well as his genre division of the forms of public speaking. Lastly, the author discusses several educational practices thanks to which those genre models could have been solidified and passed on to the next generations.
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Author's examination of 'crises and capitalist oligarchies' focuses on the socio-economic power exerted by economic elites in advanced economies and the particular role of contemporary oligarchies in shaping the mode of production of financialised capitalism. The author underscores the malign effect of intertwined ownership structures (including the role of credit rating agencies) on human and environmental development and proposes a radical reordering of social and economic priorities.
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Since his work of youth (On the Inner Dialogue) Mihai Şora proposes the act of dialogue as an essential, self-producing state of the human being. Dialogue involves equality in dignity and alterity and the discovery of alterity as a revelation of the world as a structure of potentialities or openings of the me-you type, characterized by reciprocity. The me-you dialogue and the inner dialogue, the communion or the generalized dialogue, are at the same time an ethical commitment of the partners practicing openness and reciprocity, the foundations for freedom and for the awareness of our position in relation to the world. Dialogue produces the occupation of the inner space of the being as voice of the being and at the same time assuming of the outer space as discursiveness, as permanence of acts of being and acting together. Communion as an emotion thus edifies not only the subject participating in the dialogue but also a new entity, the communion itself, an affective perhaps agapic composition. Starting from here, we aim to explore the philosophy of dialogue of Mihai Şora as a theoretical background for a structuring the methodology of a dialogical counselling or philosophical practice aimed at elucidating and relating the subject to the outside world as an autonomous act of the self that is exercised in communion as co-author and giver of meaning.
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The connotations of the term individualism have been debated many time throughout history, giving it a wide range of meanings, more vague or more precise, depending on those who use it - historians, writers, anthropologists, philosophers of social sciences, politics or political theorists. Each gave it its own meaning and thus integrated it into their work. The promoters of individualism have as their ultimate goal the individual goals and desires, in other words, individualism is the opposite of holism, collectivism, totalitarianism, which support the community objectives of society. The last part of the twentieth century was the period when neoclassical market policies began to dominate the globe. This was due to two series of major events: the crisis of the welfare state and the fall of communism. The triumphalist spirit of this age, present in works such as Francis Fukuyama's "The End of History and the Last Man" was the New Spirit of the New Age. The term individualism was the one that best captured this spirit better than any other.
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