We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
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.
More...
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.
More...
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.
More...
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.
More...
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.
More...
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.
More...
In The Poverty of Theory (1978) E. P. Thompson after a long period of theoretical silence in Marxist literature – especially “Western Marxism” – brings Friedrich Engels back in the very center of historical-materialist studies. Even though Thompson’s primary preoccupation is focused on a critique of Louis Althusser’s structuralist Marxism, he will simultaneously try to defend historical materialism from abstract and ahistorical theories by using Engels’ empirical template. Following Thompson, and in a similar vein, Marxist economist Paul Sweezy, in his introduction to his Four Lectures on Marxism, will strongly emphasize the importance of Engels’ approach to the dialectics and his critique of mechanistic and reductionist theoretical procedures. In this paper, we will try to briefly examine mentioned epistemological discussions inclined by Engels’ philosophy, but also take into account some of the recent eco-Marxist (John Bellamy Foster, Paul Burkett, Elmar Altvater) and feminist analyses (Lise Vogel, Michèle Barrett) which affirm but also criticize certain aspects of Engels’s social philosophy. In a way, we will try to give an overview and examine Engels’ presence in contemporary philosophy and theory in general, on the 200th anniversary of his birth.
More...
Questioning the views in the work of Friedrich Engels, “The Origin of the Family, Private Property and the State”, is the basic task of our effort to try to point out elements that are already known in the studies of this author, but also to get to know what are the moments from this well-known work, which seem different today as opposed to the period when Engels wrote it. Because, Engels greatly contributed to illuminating the genesis of the state, and the perspective of its development. Of course, considering the phenomena of culture and civilization, letters, analysis of the gentile order, its disintegration, and the formation of a new social organization - the state. This famous and influential book meaningfully describes, analyzes and gives a kind of synthesis of some of the most important phenomena in the development of human society, and the inevitable categories from the domain of social sciences and humanities as well.
More...
The paper deals with a relation between historical materialism and idealism – while proving idealism to be a profoundly conservative point of view – proving the thesis through an example of the contemporary political discourse of Zoran Milanović, and his so-called “liberal progressiveness”. Holy Family – Critique of Critical Critique can be read via contemporary examples that supplement materialistic interpretation of liberalism/idealism with the psychoanalytical interpretation of suppression of class conflict. A nature of liberal interpretation of the world vis-à-vis materialistic insights (undoubtedly and with clearness) epistemological and not only by facts – can be seen from The Condition of the Working Class in England, a study of young Engels that will be taken as a foundation of the materialistic understanding of the modernity and related figure of an unaccommodated man. A fundamental possibility of an overcoming of dialectical paradox in the figure of a proletarian as an unaccommodated man (while avoiding idealistic “displacements”), can be found in the development of technology as a possibility of overcoming of the capitalistic mode of production, as a foundation of development and personal freedom that can be achieved only in the community.
More...
In this chapter I will discuss the role that Mircea Eliade had, as an exponent of the generation, in the interwar Romanian culture in general and the humanist thinking in particular, under two challenges, the historical and the political. Between the two tendencies crystallized in the Romanian interwar period, philosophical universalism and autochthonism, Mircea Eliade intuits that, after the achievement of the national unity on December 1, 1918, the Romanian culture must assume a new direction. Between the first tendency, which understood that the specificity of modernity lies in the universality of truth beyond the national specificity, and the second interested in deciphering the "Romanian vein" in the cultural and philosophical capitalization of ethnicity, Eliade projects the destiny of national culture in the universal dimension, considering that Romania's destiny must be a cultural one, and our cultural modernity should by represented by the "universal man". Eliade's project, perhaps, was doomed to failure or had a partial and unfinished character, and modernity understood as cultural universalization was only the awareness of a trend that, under the "terror of history", did not materialize. But he became a personal project that Mircea Eliade assumed through the hermeneutics of the world's religions and the understanding of homo religiosus and "total man".
More...
After 1990, the Romanian political philosophy freed from the compulsory official Marxist dogma had to choose between a range of inadequate options from the viewpoint of current reality: reconnecting with the interwar tradition but in a different historical context; replaying the cold war ideological clash this time from the anti-Marxist perspective, that seemed redundant given the political and economic failure of Marxism or embracing the western post modern discourse, that didn’t reflect in any way the current Romanian political and social realities. Faced with these alternatives it was necessary to regain a philosophical experience of the transition from modernity to post-modernity that will enable the adequate approach to the realities of the transition from communism to post-modern capitalism. Given this context, from a certain philosophical perspective, the study of Rawls from A theory of Justice to Political Liberalism provided a unique opportunity to escape tradition without canceling it, to overcome the socialist-capitalist dichotomy and to connect to contemporary philosophical debates without losing the local perspective.
More...
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.
More...
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.
More...
The main thesis defended in the report is that modern social networks and virtual civil communities, among other things, can and should be analyzed as generators of fake news. The impact of fake news is not at all in the field of credibility. To reflect this fact, the term „post-truth“ emerged. In our opinion, in order to reveal the essence of fake news, it is necessary to use the concept of „illusion“, one of the main concepts in epistemology, but also in psychology, and in a certain sense also in sociology. In short, to understand why people believe fake news, one must analyze their need to live in an illusory world.
More...