Autor preispituje Herovu tvrdnju o univerzalnom preskriptivizmu kao najadekvatnijoj etickoj teoriji u uzem smislu. Validnost tog stanovista odmerava se u odnosu na neke konkurentne koncepcije, i to preko uslova koji moraju da se ispune kako bi jedna eticka teorija mogla da se nazove adekvatnom.

The author re-examines Hare's multiple ways of connecting his metaethical with his normative doctrine, which is in formal sense determined as "Kantian utilitarianism", and in substantive sense as "preference-utilitarianism". Critical references to both dimensions of utilitarian doctrine aim at indication on scopes and limits of Hare's ambitious redefinition of the doctrine. Further on he discusses about so-called "necessary ingredient" of moral reasoning under the name of "sympathetic imagination", which Hare grasps in his developed theory not only as a normative demand (...) but also as a logical thesis. Finally, he considers kinds of preferences that can or cannot be recognized as morally relevant. Autor preispituje Herove visestruke pokusaje povezivanja metaetickog i normativno-etickog ucenja, koje je u formalnom smislu odredjeno kao "kantijanski utilitarizam", a u supstantivnom kao "utilitarizam preferencija". Kriticki osvrti na obe dimenzije utilitaristicke doktrine ciljaju na to da ukazu na domete i granice Herove ambiciozne redefinicije ove teorije. Potom se raspravlja o tzv. "nuznom sastojku" moralnog rasudjivanja pod imenom "simpateticka imaginacija", koju Her u svojoj razvijenoj teoriji poima ne samo kao normativni zahtev vec i kao izvesnu logicku tezu. I najzad, razmatraju se vrste preferencija koje, uz pomoc odredjenog niza kriterijuma, mogu ili ne mogu biti priznate kao moralno relevantne. (shrink)

The author claims that we should differentiate the concept, the conception and the ideal of Bildung. Based on these differences, Bildung could be considered as a kind of attitude, project, or as specific - normative and optative - practice.. Autor smatra da treba praviti formalnu razliku izmedju pojma, koncepcije i ideala Bildung-a. Na osnovu tako utvrdjene razlike, Bildung bi se mogao poimati kao stav, projekt ili specificna, u isti mah i normativno i optativno intonirana, praksa..

The article contains an explanation of the topic to be dealt with by the author within the work on the project "Regional and European Aspects of Integration Processes in Serbia: Civilization Preconditions, Reality and Prospects for the Future" of the Institute for Philosophy and Social Theory. A concern for the problem of Bildung reoccurs in social sciences. The author claims that we should elicit a dominated normative meaning from many senses of the concept of Bildung, in order to explain his (...) vitality and the possibility of his interdisciplinary application in more appropriate way. Clanak sadrzi obrazlozenje teme kojom ce se autor baviti u okviru rada na projektu "Regionalni i evropski aspekti integrativnih procesa u Srbiji civilizacijske pretpostavke, stvarnost i izgledi za buducnost" Instituta za filozofiju i drustvenu teoriju. U drustvenim naukama reaktualizovano je interesovanje za problem Bildunga. Autor tvrdi da bi iz viseznacnosti tog pojma trebalo izvuci njegovo dominantno normativno znacenje, kako bi se na adekvatniji nacin objasnila njegova vitalnost i mogucnost njegove interdisciplinarne primene. (shrink)

Clanak sadrzi obrazlozenje teme kojom ce se autor baviti u okviru rada na projektu 'Mogucnost primene modernih filozofsko-politickih paradigmi na transformaciju drustva u Srbiji/Jugoslaviji' Instituta za filozofiju i drustvenu teoriju. U prvom delu izlaze se osnovna zamisao rada, te teorijska i prakticna relevantnost predlozene teme. U drugom delu ukratko se izlaze 'teorija dva nivoa' moralnog misljenja, koju je razradio utilitaristicki filozof Ricard Mervin Her. U trecem delu skicira se plan i sadrzina predstojeceg rada. Na kraju, data je osnovna i selektivna (...) bibliografija na koju ce se autor oslanjati u razradi predlozene teme. (shrink)

The author displays and reexamines Hare?s "two-level theory" of normative moral thinking, including goals that are intended by its establishing. Given Hare?s holism, the met ethical level, considered as fundamental or the "third" level, has notable effect on process of normative reasoning, especially if it is taken as one of the determinant of the critical moral thin king. Central part of the analysis is examination of utilitarian character of the theory. Autor izlaze i preispituje Herovu teoriju o dva nivoa normativnog (...) moralnog misljenja -"intuitivnog" i "kritickog", kao i ciljeve koji se zele postici njenim ustanovljenjem. Gledano iz perspektive Herovog holizma, metaeticki nivo, shvacen kao fundamentalni ili "treci" nivo, u znatnoj meri utice na proces normativnog rasudjivanja, pogotovo ukoliko se uzima kao jedna od determinanti kritickog moralnog misljenja. Centralni deo analize predstavlja ispitivanje utilitaristickog karaktera ove teorije. (shrink)

Autor nastoji da pokaze da je uobicajena podela na?hobsovsku? i?kantovsku? liniju misljenja u sklopu savremene recepcije tradicije drustvenog ugovora potpuno opravdana. U tekstu se takodje naglasava kako se ideja drustvenog kao?moralnog? ugovora, nasuprot izvornijem?politickom? ugovoru, artikulise tek u poznoj?evolucionoj? fazi te ideje, narocito u dvadesetom veku. Najposle, odbacuje se pokusaj redefinisanja kontraktualizma kao neke vrste?konstruktivizma?, buduci da u kontraktualizmu nema nikakvih elemenata?proceduralnog? rasudjivanja koje je, prema opstem uverenju, karakteristicno za?konstruktivisticku? misao. PR Projekat Ministarstva nauke Republike Srbije, br. 43007.

The idea of biotechnological enhancement of people for non-medical purposes is not unambiguous. A gap that may arise between the?cognitive? and so-called?moral? enhancement points precisely to this fact. This article shows that, contrary to the intentions of its supporters, the idea according to which moral enhancement has precedence over cognitive enhancement is essentially just a new form of undermining human freedom.

The question this paper is concerned with is: what if Immanuel Kant found a solution to the problem of the dualism of practical reason before Henry Sidgwick even came to formulate it? A comparison of Sidgwick?s and Kant?s approach to the problem of the dualism of practical reason is presented only in general terms, but the author concludes that this is sufficient for grasping the advantage of Kant?s solution to the problem.

The idea of biotechnological enhancement of people for non-medical purposes is not unambiguous. A gap that may arise between the?cognitive? and so-called?moral? enhancement points precisely to this fact. This article shows that, contrary to the intentions of its supporters, the idea according to which moral enhancement has precedence over cognitive enhancement is essentially just a new form of undermining human freedom.

Iako 'antroponomijsko pitanje' spada u najstarija filozofska pitanja, pojam 'antroponomija' u filozofiji nikada nije zaziveo. Ipak, s?ma antroponomija, kao teorija o tome sta/kakav covek treba ili moze da bude, nikada nije bila zapostavljena.U ovom radu autor se ogranicava na analize Kantovog, Niceovog i Sloterdajkovog antroponomijskog nacrta.

Ovaj tekst nastoji da nijansira dihotomiju izmedju pojmova istorije i pravde koja je uobicajena u interpretaciji Hobzovog misljenja. Hobzov kriticki stav prema istoriji objasnjava se njegovom polemikom protiv nasledja klasicne antike, koja stoji u vezi s njegovim projektom stroge nauke o moralu i politici. Medjutim, Hobzovo shvatanje pravde ne moze se zasnovati bez izvesnih faktickih, empirijskih elemenata; ono se ne svodi na neku cisto racionalnu konstrukciju. Ovi elementi otvaraju Hobzovo misljenje prema problematici stvarne istorije; za Hobza, najvazniji predstavnici takve vrste (...) istorije su Tukidid i Tacit. Konacno, istorijska dimenzija Hobzovog misljenja dopusta nam da kod njega prepoznamo i jedan siri pojam pravde, koji probija granice pravde koja proizlazi iz ugovora. (shrink)

In this paper, the author discusses foreign reception of Jovan Babic?s works, which turns out to be very much alive and diverse. More precisely, the author limits himself to a short and very partial review of reception of only two Babic?s texts that, so far, attracted the most attention.

To Doubt in Our Hearts: The Substance Dualism in the Light of Peirce’s Criticism of "the Spirit of Cartesianism" -/- In this article, the author addresses the problem of Cartesian dualism through the prism of Peirce’s criticism of the "spirit of Cartesianism". The faith in the intuitive knowledge and the strong emphasis on individualism Peirce sees as its two main features, therefore, they are the focus of the paper. The underlying idea is to show that, in the light of the (...) pragmatic critique, the Cartesian substance dualism appears to be foremost an epistemological and methodological problem, and not a metaphysical problem of disparate substances. (shrink)

In this paper, the author considers the concepts of xenophobia and nationalism. He distinguishes between three diferent forms of nationalism: 1) classical nationalism, 2) anti-colonial nationalism, and 3) identitarian nationalism. The frst is based on a belief in the racial and civilizational superiority of one’s nation, and is used to justify colonialism as a kind of messianic civilizing of the “inferior” Other. The second type emerges as a reaction to the frst one and acts as a defense against the cultural (...) subordination carried out by colonizers. To these two categories, the author adds a new kind of nationalism: identitarian nationalism. This type of nationalism shares with anti-colonial nationalism a defensive rhetoric, but it also advocates the preservation of the home culture’s specifcity, which is believed to be threatened by impoverished immigrants. In today’s Europe, we see this in the reaction to Muslim immigrants. The author argues that the right of foreigners to settle in other countries as immigrants cannot be unlimited, but also suggests that the demand of identitarian nationalists to preserve their own cultural identity from foreigners who change it does not apply in the case of wealthy foreigners who contribute to the economy of the country they come to. (shrink)

In this paper, the author will attempt to analyze some of the basic concepts in Leibniz’s Monadology from the perspective of the contemporary philosophy of the mind. The aim of the paper is to suggest that the traditional understanding of Leibniz as a pluralist or parallelist, though not completely untrue, is not always completely revealing and fruitful concerning its possible value for the philosophy of the mind. By analyzing some of the core concepts, the author will attempt to approach the (...) mind-body problem from a rather different angle, suggesting that the mind-body problem is to be regarded as an epistemological one, that is, it concerns how we know and speak of matter and nature. (shrink)

Jean Baudrillard is one of the outstanding representatives both of French poststructuralism and postmodernism. Because of radical criticism it was not possible for him to establish a logically coherent theoretical system; the philosophical aspects of his work are specifically merged, therefore, into a critical asystematic fragmentarism, which is the subject of this work. From the critique of the political economy of the sign, through critiques of rationalism, reality, progress, truth, history to the theory of simulation, Baudrillard's specific para-concepts (fatal strategy, (...) symbolic exchange, seduction, hyperreality, pataphysics, etc.) are constantly fragmentarily present in the development of his thought. These concepts are Baudrillard's attempt at disengagement from modern philosophy and his new, unsystematic postmodern view of reality in general. In the analysis of binary metaphysical oppositions (reality-simulation, subject-object, knowledge-seduction, history-end, radical-irradical nihilism, metaphysics (God)-pataphysics), Baudrillard is radically exclusive through the arbitrary preference of one over the other concept. his ideas, it is possible to conclude that these dualistic antagonisms are also paradoxically compatible in his system, this compatibility is very close to the irrational mysticism of this thinker. This book is a clear and lucid presentation of this unique brand of postmodernism to English speaking scholarship. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christian Ethics and Commonsense Morality: An Intuitionist Account by Kevin JungAleksandar S. SantracChristian Ethics and Commonsense Morality: An Intuitionist Account Kevin Jung NEW YORK AND LONDON: ROUTLEDGE, 2014. 202 PP. $145.00In Christian Ethics and Commonsense Morality: An Intuitionist Account, Kevin Jung boldly constructs and defends a commonsense morality of intuition as a plausible ethical theory against both postmodern constructivist ethical systems and narrow objectivist theories. Following the antifoundationalist (...) ethical methods of postmodern approaches to reality and morality in chapter 1 and a moderate defense of realism in chapter 2, Jung attempts to save both objectivity and de-feasibility of moral realistic accounts, offering some modern reinterpretations of moral realism in chapters 3 and 4. All these forms of Wittgensteinian conceptions of realism unsatisfactorily lead to infinite regress in justifying claims because they are grounded only in the wishes, interests, and sentiments of the individual culture and society (60).After a brief introduction to the unique role of emotions in ethical theories, his investigation leads to reconciliation between objectivist naturalistic ethics [End Page 192] and theological forms of ethical theories. Theological ethicists can remain committed to intuitionism (objectivist and naturalistic forms of common morality) refined by particular religious expressions of morality (112). Intuitionism, broadly defined in chapter 7, is described as "initial appearances" (118); moral truths, according to Jung's intuitionist account, are "mediately self-evident" (128), not "immediately," because it still requires careful reflection and cognitive searching for objectivist grounds of morality. Jung's affirmation of the plausibility of intuitionism seems to be a final blow to all forms of postmodern and skeptical accounts of antifoundationalist forms of ethical theories; he successfully defends an intuitionist account of morality against its naturalist and religious critics.The last chapter offers three types of relationship between commonsense morality and Christian morality. The identity model reduces Christian morality to commonsense morality. The two-tier model considers Christian morality to be a superior form of morality with instrumental value of commonsense morality. And, finally, integration, Jung's favorite model, considers commonsense morality as neither identical nor subordinate but central to Christian morality (163). With this he affirms that Christian morality is unique not because of differences in moral beliefs but because "it is fully committed to recognizing the oneness of humanity and the universally accessible nature of basic moral truths for all human beings" (166). Jung's reflection is exceptionally insightful. Building the case as a good lawyer, he leads us to the defenseless nature of constructivist postmodern moral theories and their revisions as well as to a commitment of Christian morality to the objective commonsense morality. On this view, even heroic moral acts based on obedience to God (such as Christian sacrificial love) might be compatible with commonsense morality. It is surprising, however, that Jung never consulted or quoted Bernard Gert's account of the common morality, especially when discussing differences between moral duty and ideals (167). Additionally, Jung's argument that Christian morality is unexceptional since moral knowledge can be obtained through multiple sources in which God also reveals his will (178) does not sufficiently probe into the distinctiveness of God's sometimes radical demands of Jews/Christians (e.g., Abraham's sacrifice of Isaac), which come not from intuitionist accounts of objective natural reason or common sense but from faith. Christian saints are not heroes of general moral example but heroes of faith, a qualitatively different realm of human experience. Still, audiences interested in all aspects of ethics will greatly benefit from this superb engagement with recent discussions. [End Page 193]Aleksandar S. SantracWashington Adventist UniversityCopyright © 2017 Society of Christian Ethics... (shrink)

In the first part of this paper we discuss some aspects of Detlefsen's attempt to save Hilbert's Program from the consequences of Godel's Second Incompleteness Theorem. His arguments are based on his interpretation of the long standing and well-known controversy on what, exactly, finitistic means are. In his paper [1] Detlefsen takes the position that there is a form of the ω-rule which is a finitistically valid means of proof, sufficient to prove the consistency of elementary number theory Z. On (...) the other hand, he claims that Z with its first-order logic is not strong enough to allow a formalization of such an ω-rule. This would explain why the unprovability of $\operatorname{Con}(Z)$ in Z does not imply that the consistency of Z cannot be proved by finitistic means. We show that Detlefsen's proposal is unacceptable as originally formulated in [1], but that a reasonable modification of the rule he suggest leads to a partial program already studied for many years. We investigate the scope of such a program in terms of proof-theoretic reducibilities. We also show that this partial program encompasses mathematically important theories studied in the "Reverse Mathematics" program. In order to investigate the provability with such a modified rule, we define new consistency and provability predicates which are weaker than the usual ones. We then investigate their properties, including a few that have no apparent philosophical significance but compare interestingly with the properties of the program based on the iteration of our ω-rule. We determine some of the limitations of such programs, pointing out that these limitations partly explain why partial programs that have been successfully carried out use quite different and substantially more radical extensions of finitistic methods with more general forms of restricted reasoning. (shrink)

The article examines the patient-doctor relationship, relying on Michel Foucault’s concept of the clinical gaze. We argue that during the last decades, a profound transformation of the social nature of medicine took place, one that Foucault’s understanding of the clinical gaze cannot adequately account for. First, the article offers an elaboration of the three-node network of clinical gaze, the clinic, and nosology to explain the positioning of the doctor and the patient within the specific social ontology generated by the rise (...) of medicine. We then discuss intensive but irresolute developments brought by technological advancements, especially the X-ray tube. Finally, we argue that in the contemporary clinic, equipped with a plethora of sophisticated devices, the position of the doctor endured the most radical transformation in comparison with Foucault’s proponent of the clinical gaze at the dawn of modern medicine. (shrink)

The article examines the patient-doctor relationship, relying on Michel Foucault’s concept of the clinical gaze. We argue that during the last decades, a profound transformation of the social nature of medicine took place, one that Foucault’s understanding of the clinical gaze cannot adequately account for. First, the article offers an elaboration of the three-node network of clinical gaze, the clinic, and nosology to explain the positioning of the doctor and the patient within the specific social ontology generated by the rise (...) of medicine. We then discuss intensive but irresolute developments brought by technological advancements, especially the X-ray tube. Finally, we argue that in the contemporary clinic, equipped with a plethora of sophisticated devices, the position of the doctor endured the most radical transformation in comparison with Foucault’s proponent of the clinical gaze at the dawn of modern medicine. (shrink)

The Laozi expounds a thoroughgoing and sustained criticism of government and society. In this paper, I will demonstrate that although this criticism is addressed to the ancient Chinese state, it can also have some validity for the modern state of today. I will first briefly discuss the metaphysical grounds of this criticism and stress that the ruler should use wuwei in governing. Then, I will examine the Laozi’s criticism of the oppressive governments that use unnatural governing through youwei which increases (...) the state disorder, as well as how this criticism is supported by its metaphysical grounds. Third, I will show that the selfish desires may significantly contribute to the state disorder and that the only one to be blamed for the arousing of them is the ruler. At last, I will attempt to show that this criticism may also to a certain extent be directed toward today’s modern state. (shrink)

This research paper focuses on the comprehensive description and analysis of the structure of judgments from the Court of Justice of the European Union (CJEU). Despite the growing interest in examining the rhetorical and linguistic aspects of legal texts, the genre structure of judgments has remained a little-explored area. While headings and paragraph enumeration provide a systematic reference system for citation and cross-referencing they do not reveal the dynamic relations between individual text chunks in judgments. The current analysis combines Swales (...) and Bhatia's genre theory with Hoey's approach to patterning in discourse and corpus linguistics analyses. The findings show that the complexity of CJEU judgments extends beyond surface-level information with linguistic expressions playing a crucial role in highlighting dynamic relations and discourse patterning. The results reveal how the structure of CJEU judgments has changed over time and point to the intratextual relations between different sections. Additionally, the study provides a detailed description of the textual organisation of CJEU judgments in terms of move structures and conventionalised discourse patterns. (shrink)

The story of David and Goliath is one of the most famous biblical stories. It had an impact on many branches of contemporary art. It is also an inevitable part of religious education and general education in all schools. Knowing the fact that the Church Fathers have an essential part in the lives of many Christians today (in the Orthodox Church, they were role models from the very beginning), it is interesting to see how did they, these original theologians, read (...) and interpret the story of David and Goliath. Was it for them, in the time when the Bible was the most sacred book for all, important as it is for us today? Did people during the sports events of that time talk on the markets about the underdog who struck the giant? Additionally, if one looks at the ancient Greek and Hebrew text, one will find out that the Hebrew version, which was used as the source for most modern translations, is 40% longer than the Greek one. Could the works of the Fathers help us to determine which version of the story is the Holy Scripture for Christians today? (shrink)

The relationship of tradition towards Bruno is twofold, and the analysis of this relationship will show that Bruno is interpreted either as a pioneer of new science or as a mystic, mage, and follower of hermetic tradition. Following these two viewpoints, Bruno’s ars memoriae will be interpreted either as a mere memory technique in the service of empirical science or as an occult, magical art. This paper aims to open up and analyse the ways by which we can approach and (...) understand Bruno and his method, that goes beyond the mentioned strict division. In the period of Renaissance, which represents an incredible combination of tradition and the new, magic and science do not exclude one another; in search for knowledge, each method finds its proper place. Ars memoriae is precisely that: a universal method that allows knowledge to be understood in its multiplicity. In this paper, we will present some of the key elements of Bruno’s philosophy, by exploring different interpretations and perspectives, and show why Bruno was understood and interpreted in the way in which he was and why is it necessary to access the ars memoriae by striving to unite scientific and magical elements. In Bruno’s thought there are many places where scientific and magical are not only not opposed to each other, but are complementary, and represent an inseparable whole within which knowledge is commonplace both to former and latter. The task, therefore, is not to analyse ars memoriae in detail, but to examine possible approaches to that method. Understanding of Bruno depends upon understanding his method of ars memoriae. (shrink)

This paper analyzes the notion of recollection in Hans Georg Gadamer and Paul Ricoeur?s thought, in the context of time distance as?obstacles? towards understanding the past. Particular attention is paid to the understanding the phenomenon of?Death? as a time gap between the past and the present. In connection with this problem, we find efforts of philosophical hermeneutics on the one hand and historicism on the other. Differences between historicism and hermeneutics can be outlined in relation to the role that memory (...) plays in the process of understanding in Gadamer and Ricoeur. What does Death mean in terms of understanding for history, and what for hermeneutics? How can we understand temporal distance? Is it possible and necessary to overcome it? What is the role of recollection and how does it participate in understanding? - these are some of the main issues that will be addressed in the text. Finally, the task of the text is to offer the meaning and significance of the hermeneutics of recollection in relation to the mentioned questions, through the interaction of the thoughts of the two authors. (shrink)

One facet of Stefan Lorenz Sorgner’s scholarship is immediately visible in his diligent academic production: the 21st Century is a leading spatio-temporal unit of his analyses. Although such assessment could be considered a rough generalization, it should not be taken for granted. To be placed in the contextual core of the current epoch is of particular relevance with respect to multiple academic trajectories Sorgner navigates and is almost always an achievement rather than an expected, ready-made content. Namely, more often than (...) not, especially in authorship with transhumanist labels, the temporal and conceptual curves are not subtly controlled and fine-tuned into a well-balanced thinking product that contributes to facing the current and potential issues of the relatively near and projectively feasible futures. Such gross asymmetry has various dangerous consequences Sorgner unequivocally warns about, opting deliberately to be an active chronicler of the ‘history of the present’ instead. This approach entails the dismissal of ‘guaranteed’ futurity vectors, be it Christian linearity or Kurzweilian exponentiality, but no less of petrified presentism or conventional historical layers of any inherited anthropology and the specific ethical account it is built upon. (shrink)

In this article I will discuss the anarchist and non-anarchist interpretations of the Laozi and argue that the political philosophy of the Laozi does not completely conform to Western anarchism. Thus, firstly I will give a brief introduction to Western anarchism. Then I will present the strongest arguments of the anarchist interpretation and try to find their mistakes and refute them. Finally I will try to give an acceptable non-anarchist interpretation of the political philosophy of the Laozi. In doing steps (...) 2 and 3, I will base my arguments in a way that is consistent with the text of the Laozi itself. Thus, I hope that this article will bring a deeper understanding of the political philosophy of the Laozi and break with the widely spread opinion that the Laozi propounds an anarchist theory. (shrink)

In this article I will discuss the anarchist and non-anarchist interpretations of the Laozi and argue that the political philosophy of the Laozi does not completely conform to Western anarchism. Thus, firstly I will give a brief introduction to Western anarchism. Then I will present the strongest arguments of the anarchist interpretation and try to find their mistakes and refute them. Finally I will try to give an acceptable non-anarchist interpretation of the political philosophy of the Laozi. In doing steps (...) 2 and 3, I will base my arguments in a way that is consistent with the text of the Laozi itself. Thus, I hope that this article will bring a deeper understanding of the political philosophy of the Laozi and break with the widely spread opinion that the Laozi propounds an anarchist theory. (shrink)

Notwithstanding the popularity of psychology courses throughout the world, educators face a constant and difficult problem of overcoming the fear of and dislike for statistics which represents one of the pillars of modern psychological science. Although the issue is complex and multifaceted, here I argue that “statophobia” might represent a rational and justified response to the sense of unease felt in contact with abstract statistical concepts which are often vague, circular or ill-defined. I illustrate the problem by briefly discussing two (...) myths about the nature of probability and statistics, namely that probability and statistics generate knowledge and that the fault for not understanding probability lies solely with the subjective cognition which is incapable of comprehending deeper mathematical truth. I argue that the confident presentation of statistical methods hides numerous conceptual blind spots that students might be aware of and that need to be addressed before other causes of statistics anxiety can be tackled successfully. (shrink)

In this paper, the authors first emphasise the connection that exists between bioethics and law. However, special attention is given to the link between bioethics and human rights, which share the idea of protecting similar values, especially the protection of life and human dignity. Identifying the interdependence and interrelation of these concepts is a prerequisite for further exploration of how and in what context the European Court of Human Rights decides on bioethical issues it encounters when ruling on classical human (...) rights guaranteed by the European Convention for the Protection of Human Rights and Fundamental Freedoms. Once the important features that determine the relationship between bioethics and human rights are identified, these features will be practically examined through the group of cases in which the Court has addressed the issue of mandatory vaccination, which has been in the public spotlight in recent years. (shrink)

This article aims to give a survey of preparations conducted by Spartan king Agis III before he commenced his war against Macedonians. Based on the remaining narrative sources, mostly Arrian, Diodorus, Curtius Rufus and Justin, the author gives an account of king Agis’ doings up until the very beginning of his war. The author argues also why is that a real, full open war, not a "rebellion" as it is dubbed in some of the literature. Author gives his opinion about (...) the beginning of the preparations for the open war and concludes that they began in November 333 BC, at latest. This article also tackles the question of mercenaries which Agis took after the Battle of Issus. Due to the uncertainty of the sources themselves it can be concluded at best that Agis hired a great number of them after Issus. (shrink)