kn. 1. Ot vozniknovenii︠a︡ marksistskoĭ filosofii do ee razvitii︠a︡ v 50-kh-60 godakh XIX veka.--kn. 2. Razvitie marksistskoĭ filosofii vo vtoroĭ polovine XIX veka.

While pragmatism as a philosophy and intellectual movement has been gaining inroads in international ethics and international political theory scholarship, feminist pragmatism is not yet as widely regarded. This paper explores the intellectual contributions of feminist pragmatism to international political thought, particularly Jane Addams’s social ethics which is largely overlooked in the literature on women’s contributions to international normative theory. Here I add to efforts to reconsider Addams as a thinker that was concerned with the multiplicity and diversity, features of (...) social life that make a foundational premise of international normative thought. In the paper, I explore how feminism and pragmatism challenge ideas about normatively constitutive communities. The nexus of the two philosophies come clearly in Addams’s progressive communitarianism and her ideas on the significance of settlement to social ethics. In addition to Addams’s pacifist thought and international humanism, I argue that her practice in Hull House draws attention to the site as a normatively significant category. The paper casts Hull House as an international social space that sustained social connections, instrumental to social ethics. Hull House serves as an exemplar that can inform further thinking about the international community and more democratised global governance structures. (shrink)

Ovaj tekst, kao nastavak našega promišljanja o dispozicijama za pedagogično djelovanje, kritička je refleksija vlastite profesionalne svakodnevice u kojoj detektiramo brojne dileme vezane za svrhu pedagoške profesije. Točke prijepora, poput – biti neutralna ili angažirana, graditi distanciran ili prisan pedagoški odnos, prioritizirati vlastitu ili tuđu dobrobit, odbijati ili prihvaćati sukob kao potencijalni agens promjene – izmještamo iz hodnika, predavaonica i učionica u kojima bivamo te, izlazeći time iz komforne zone nepromišljanja o njima, apostrofiramo ambivalentnu pojavnost dihotomije javno–privatno u skrivenome kurikulumu (...) tih prostora. Promatrajući dispozicije kao za autonomno pedagogično pedagoško djelovanje prediktivna uvjerenja i osobine razvijajućega karaktera, u radu zagovaramo napuštanje shvaćanja pedagoginja kao neutralnih profesionalki apstrahiranih od osobnih uvjerenja, kvaliteta i ograničenja te u fokus stavljamo etičnost, refleksivnost i autentičnost kao temeljne dispozicije za pedagogično djelovanje usmjereno k podupiranju mogućega i transformativnoga u pedagoškome odnosu. Rad zaključujemo promišljanjem odgovornosti studijā pedagogije i samih pedagoginja za kultiviranje opisanih dispozicija. This text, as a continuation of our reflections on dispositions for pedagogical practice, is a critical reflection on our everyday working life, in which we detect numerous dilemmas related to the goal of the pedagogical profession. We move points of contention – such as being neutral or engaged, building a distanced or close pedagogical relationship, prioritising one’s own benefit or that of others, rejecting or accepting conflict as a potential agent of change – out of the halls and classrooms in which we spend time and, breaching the comfort zone of not thinking about them, accent the apparently ambivalent dichotomy of public and private in the hidden curriculum of these spaces. By conceptualizing dispositions as evolving predictive beliefs and personal traits, the paper advocates abandoning the view of pedagogues as neutral professionals devoid of personal beliefs, qualities, and limitations, instead focusing on ethics, reflexivity, and authenticness as the basic dispositions for pedagogical practice directed towards supporting the possible and transformative in the pedagogical relationship. The paper concludes with a consideration of the responsibility of pedagogy programmes and pedagogues themselves in cultivating the aforementioned dispositions. (shrink)

The subject of this paper is Charles Morris’ semiotic theory that has as one of its major projects the unification of all sciences of signs. However, since the above project has proven to be unsuccessful, we will try to examine here the reasons that led to this. Accordingly, we will argue that to transcend the particularities of individual disciplines that he wanted to unify, Morris had to make certain ontological assumptions, instead of theoretical and methodological ones, that they could share. (...) However, because the 'sign' as an ontological category could in our view only be established if we follow the principles of the pragmatic philosophical tradition, we will try to show that the reasons for this failure should be primarily sought in different effects that consistent application of the pragmatic principles has in each of them (primarily in linguistics and the philosophy of language). On the other hand, this should enable us to draw several important conclusions regarding Morris’ project: namely, that his failure does not have to mean giving up semiotics as a potentially key discipline in approaching some fundamental philosophical problems, but also that it would demand return to the original semiotics developed in Peirce’s works. (shrink)

Strawson style counterexamples to Grice’s account of communication show that a communicative intention has to be overt. Saying what overtness consists in has proven to be difficult for Gricean accounts. In this paper, I show that a common explanation of overtness, one that construes it in terms of a network of shared beliefs or knowledge, is mistaken. I offer an alternative, collectivist, model of communication. This model takes the utterer’s communicative intention to be a we-intention, a kind of intention with (...) a distinctive content that cannot be reduced to an intention in favor of an individual action. I show that the collectivist model can explain overtness in terms of a general feature of we-intentions, namely the requirement that the participants in a shared activity are to intend to act in accordance with meshing subplans. (shrink)

Cilj istraživanja bio je ispitati iskustva stresa kod odgojitelja i nastavnika tijekom COVID-19 pandemije te ispitati prediktivnu vrijednost nekih osobnih obilježja odgojitelja/nastavnika, izvora stresa, strategija suočavanja i socijalne podrške u objašnjenju doživljaja stresa, sagorijevanja na poslu i nade u budućnost. Online upitnik primijenjen je na uzorcima od 491 nastavnika i 316 odgojitelja. Rezultati su pokazali da su odgojitelji i nastavnici najvišu razinu stresa doživljavali tijekom prvog vala pandemije korona virusa te da je razina doživljenog stresa tijekom pandemije veća nego prije (...) pandemije. Odgojitelji uobičajene izvore stresa doživljavaju snažnijim nego specifične izvore stresa vezane za pandemiju korona virusa, dok je kod nastavnika obrnuto. Osobna obilježja odgojitelja/nastavnika, izvori stresa, strategije suočavanja i socijalna podrška povezani su s razinom stresa i sagorijevanjem na poslu te nadom u budućnost, ali se prediktivna vrijednost odnosno značajni prediktori razlikuju ovisno o kriteriju i skupini ispitanika. Rezultati ukazuju na pozitivan doprinos samoefikasnosti, strategija suočavanja i socijalne podrške u doživljaju stresa kod odgojitelja i nastavnika tijekom pandemije korona virusa. (shrink)

Marija Velinov, Foucault/Derrida Fifty Years later: The Futures of Genealogy, Deconstruction, and Politics, Columbia University Press, New York, 2016).

This paper presents a survey of LGBT attitudes towards the security sector in Serbia. During the five focus groups with LGBT persons, we determined the basic characteristics of police attitudes towards sexual minorities. By examining the relationship between the police and the sexual minorities, the author attempts to determine the institutional practice towards homosexuality. The study also notes the differences between respondents based on their status and the size of their place of residence. This paper looks at events such as (...) the Pride Parade, which lead to the appearance of anti-gay factions and political conflicts. (shrink)

The article contributes to creating an outline of the significant postwar theoretical approaches that examine the role, purpose, and significance of architecture in war and war crimes. Starting from the Clausewitz thesis that?war is not autonomous?, this paper attempts to reveal?the blood that has dried in the codes?, politics hidden behind the four walls of architecture. From the concepts of Brutality in Stone, Warchitecture or Forensic Architecture, through the lenses of architecture, the article exposes war, politics, and ideologies that shape (...) and drive architecture by reimagining and repurposing it both in its primary, functional and cultural, representative sense. A shift from?the era of the witness? to the decade of evidence promotes architecture and its remains to the level of science, global governing, and law. The connection of timely-distanced emancipatory practices influenced by Holocaust studies establishes a discursive field for architecture as a performative rather than representative practice. The theoretical frame of the postwar landscape as second nature is crucial for discussing the role of architecture in the Holocaust. Furthermore, it stresses the work of Herscher and Weizman as a contribution to the critique of the depoliticized processes of resolution of the contemporary war crimes and post-conflict reconciliation. Architecture as a societal practice could potentially have a central position in memory and knowledge production, as well as the production of a counter-public sphere. (shrink)

This paper argues that there is continuity in Foucault?s thought, as opposed to the common division of his work into three phases, each marking a distinct field of research - discourse, power, subject. The idea is that there are no radical turns in his work that justify this division; rather, there is a shift of focus: all crucial concepts are present in all periods of his thought and in all of his undoubtedly differently-toned and oriented works. This is shown through (...) examining the characteristics of archaeology and genealogy, their relation, as well as the relation of discursive practices and strategies of power to knowledge. The retrospective and interpretation intend to shed light on the constant interplay between concepts that demonstrate continuity in Foucault?s thought. The viewpoint, based in the integrity of Foucault?s work, offers a better starting point for understanding certain aspects of his theories. (shrink)

Stanley and Williamson :411–444, 2001) argue for intellectualism—the thesis that knowing how is a type of knowing that—in part by defending a thesis about the semantics of English ascriptions of knowing how. But ascriptions of practical knowledge seem to exhibit significant crosslinguistic variation. This observation has been invoked to argue that S&W’s analysis reflects a quirk of English rather than a general feature of the concept of knowledge. I argue that the type of argument employed by both S&W and their (...) critics presupposes that the categories of denotational semantics correspond to those of the theory of mental content. But the relation between the semantic theory and the theory of content is more complex than this. Specifically, a closer look at ascriptions of practical knowledge and other obligatory control constructions in various languages shows that semantic theory needs distinctions that are redundant from the perspective of the theory of content, and that important distinctions in the theory of content may fail to correspond to any distinctions in semantic theory. It follows that we may not be able to read off as much about mental states as S&W and their critics try to from the structure of their ascriptions. (shrink)

In this chapter, we focus on collective action and intention, and their relation to conventions, status functions, norms, institutions, and shared attitudes more generally. Collective action and shared intention play a foundational role in our understanding of the social. -/- The three central questions in the study of collective intentionality are: -/- (1) What is the ontology of collective intentionality? In particular, are groups per se intentional agents, as opposed to just their individual members? (2) What is the psychology of (...) collective intentionality? Do groups per se have psychological states, in particular propositional attitudes? What is the psychology of the individuals who participate in collective intentional behavior? What is special about their participatory intentions, their we-intentions, as they are called (Tuomela and Miller 1988), as opposed to their I-intentions? (3) How is collective intentionality implicated in the construction of social reality? In particular, how does the content of we-intentions and the intentional activity of individual agents create social institutions, practices and structures? -/- We first discuss collective action and shared intention in informal groups. Next we discuss mechanisms for constructing institutional structures out of the conceptual and psychological resources made available by our understanding of informal joint intentional action. Then we extend the discussion of collective action and intention to institutional groups, such as the Supreme Court, and explain how concepts of such organizations are constructed out of the concepts of a rule, convention, and status function. Finally we discuss collective attitudes beyond intention. (shrink)

Tema ovog rada je afera iz 2001. godine u vezi sa finansijskim transakcijama izmedju Srbije i Kipra tokom devedesetih. U radu se analiziraju strategije koje politicari, drzavni sluzbenici i strucnjaci u oblasti borbe protiv korupcije primenjuju kako bi kroz javne debate odbranili svoje interese. Rezultati ukazuju da se vecina ucesnika opredeljuje za jedno od sledeca dva nacina: javno objavljivanje informacija o aferi kako bi se stekla legitimnost za anti-korupcijsko delovanje, ili koordinisano izbegavanje rasprava o aferi kako bi se umanjila moguca (...) politicka steta. (shrink)

In telling the utterer enters into a relationship with an addressee. This relationship appears to be a normative one, i.e., it entails that an utterer has certain obligations to the addressee. But how can an act of telling create such obligations? In this paper, I propose what I call a collectivist account of telling. On this account, the core notion of telling is that of an utterer’s contribution to a joint action. Margaret Gilbert’s rich work on joint action emphasizes the (...) obligations agents of joint action have to one another. This normatively robust view of joint action, coupled with the conception of core telling as a participatory act, points toward the possibility of explaining the obligations speakers have to their addressees as, at least in some cases, the sort of obligations participants in joint action quite generally have to each other to act in a way appropriate to the joint activity. (shrink)

In this paper, the mode in which the self reveals itself in the contemporary world-historical situation will be analysed. Hence, the focus will be on a particular form of technological mediation of the self by examining a recent phenomenon commonly referred to as the s e l f i e. Unlike most psychological studies suggest, it will be argued that selfies enable a human epistemological need to realize self-knowledge. Thus, they are not a mere result of narcissistic disorder. Furthermore, I (...) will claim that the self-knowledge achieved via the selfie does not necessarily offer a lower level of aesthetic perfection as a means of self-knowledge gained via other “classical” art forms, and that the prejudice that this is the case is a result of a surpassed dualistic view of human nature. In the conclusion of the paper the investigation will be extended to the question of what the selfie can teach us about the essence of technology and, inversely, what from technology we can tell about the self. In doing so, Gehlen’s and Heidegger’s views on the essence of technology will be employed. Finally, to answer the question of whether the self can be revealed in the selfie, Heidegger’s criticism of modern technology will be emphasized and the difference between technology as a way of revealing and technology as a purpose will be underlined. (shrink)

We join McCarthy and Howard (2023) in advocating supported decision-making for patients with diminished mental capacity that meaningfully expands the role of trustees beyond merely channeling the i...

In order to show the validity of here proposed conception of social ontology and its advantages over descriptive theories of social reality, which in the analysis of the socio-ontological status of human rights find only legally understood normativity as present in social reality, we will first lay out Searle’s interpretation of human rights. In the second step, we will introduce the methodical approach and basic concepts of our socio-ontological position, and explain the structure of the relationship between justice, law, morality, (...) social institutions and collective intentionality. At the end we will show how our theory of social ontology is better than Searle’s legal positivism in examining the ontological status of human rights. At the end, we show in what ways such a theory of social ontology more intuitively and with wider arguments explains the ontological status of institution of human rights than Searle’s legal positivism. (shrink)

Although Williams’ contextual thesis is above all a critique of one way of interpreting contextualism in epistemology, viz., simple conversational contextualisam, I will argue that this thesis has also been a very successful means for the critique of a standpoint on which that interpretation, and the entire traditional epistemology rests - epistemological realism. Accordingly, in spite of certain weaknesses in Williams’ position pointed out by his critiques, in this paper I will try to show that, by interpreting the problem of (...) scepticism as first and foremost a methodological necessity of epistemological realism, Williams succeeds in offering an enlightening diagnosis of the sceptical paradox problem which is at the centre of epistemology traditionally construed. (shrink)

In order to show the validity of here proposed conception of social ontology and its advantages over descriptive theories of social reality, which in the analysis of the socio-ontological status of human rights find only legally understood normativity as present in social reality, we will first lay out Searle?s interpretation of human rights. In the second step, we will introduce the methodical approach and basic concepts of our socio-ontological position, and explain the structure of the relationship between justice, law, morality, (...) social institutions and collective intentionality. At the end we will show how our theory of social ontology is better than Searle?s legal positivism in examining the ontological status of human rights. At the end, we show in what ways such a theory of social ontology more intuitively and with wider arguments explains the ontological status of institution of human rights than Searle?s legal positivism. (shrink)

In order to show the validity of here proposed conception of social ontology and its advantages over descriptive theories of social reality, which in the analysis of the socio-ontological status of human rights find only legally understood normativity as present in social reality, we will first lay out Searle’s interpretation of human rights. In the second step, we will introduce the methodical approach and basic concepts of our socio-ontological position, and explain the structure of the relationship between justice, law, morality, (...) social institutions and collective intentionality. At the end we will show how our theory of social ontology is better than Searle’s legal positivism in examining the ontological status of human rights. At the end, we show in what ways such a theory of social ontology more intuitively and with wider arguments explains the ontological status of institution of human rights than Searle’s legal positivism. (shrink)

Suvremene bioetičke rasprave reaktualizirale su pitanje smjene epoha. Bioetika je nastala upravo kao moralna i civilizacijska reakcija u novostvorenoj povijesnoj situaciji. U tom kontekstu, potrebno je analizirati, s jedne strane, promišljanje prijeloma epoha i predviđanje »novog srednjovjekovlja« u djelu ruskog filozofa N. A. Berdjajeva te, s druge strane, pojavu bioetike. Hoćemo li zaista zakoračiti u novu epohu, kakva će ona biti te što ćemo i u kojem obliku prenijeti iz sadašnje epohe – najviše ovisi o tome kakvog će duha biti (...) čovjek. Stanje čovjekova duha možemo iščitati iz čovjekova odnosa prema tehnici, odnosno s obzirom na snažnu interaktivnu ulogu tehnike u našem životu. Kako je pitanje odnosa čovjeka i stroja jedno od ključnih bioetičkih pitanja, problem tehnike nužno je analizirati iz perspektive Berdjajevljeva odnosa čovjeka i stroja, ali i u sklopu Heideggerova promišljanja biti tehnike. Jednako kao i Berdjajev, Heidegger smatra da ne treba poricati tehniku, već tražiti izmjenu uloge tehnike i podlaganje čovjekovu duhu na kojem leži zadatak dokučiti ono spasonosno. Duh današnjeg čovjeka duh je bogolikog čovjeka koji, uz pomoć uznapredovalog stroja, izaziva prirodu , ali taj isti stroj, koji njemu služi kao sredstvo, toliko je uznapredovao da je sada u mogućnosti izazivati njega. U tom je kontekstu nužno okrenuti se bioetici. Upravo je bioetika sa svojom pluriperspektivnom metodologijom zaslužna za pokušaj okupljanja različitih sustava vrijednosti kako bi se zajedno usmjerio sadašnji sustav vrijednosti i zaštitio budući, ali i budućnost uopće. No, hoće li bioetika ostati samo na razini rijetkog pozitivnog primjera u nizu negativnih znakova dolaska nove epohe ili ćemo ozbiljno shvatiti princip odgovornosti što nas dovodi na prag bioetičke epohe te hoće li promjena duha sadašnjeg čovjeka, prema kojem nas vodi bioetičko promišljanje, doista dovesti do podvrgavanja tehnike čovjekovom duhu – ostaju otvorena pitanja.The problem of the turn of epochs is debated once more nowadays. Contemporary discussions on bioethics once again pose this very question. Bioethics as such was created as a moral and civilisational response to the new historical situation. In that context one needs to analyze, on the one hand, both the problem of the turn of epochs and the prediction of the new Middle Ages proposed by Russian philosopher N. A. Berdyayev and, on the other hand, the emergence of bioethics which raised the question of the turn of epochs for the second time. Will we really reach the new epoch, what will it look like, what and in which form shall we transmit from the present epoch? These questions ultimately depend on the state of the human spirit which can be deciphered from man’s relation to technology, taking into account the strong interactive role which technology plays in our daily lives. Bearing in mind that the relation between the man and the machine is one of the crucial bioethical issues, this question of technology should be analyzed from Berdyayev’s relation between the man and the machine, but also within Heidegger’s analysis of the essence of technology. Similarly to Berdyayev, Heidegger states that technology must not be contradicted or denied, but rather, changed in a way to serve the human spirit – which is entrusted with the task of understanding the saving elements. The spirit of the modern man is the spirit of the divine-like creature . It is the spirit of a man who, with the help of a developed machine can challenge nature , but this same machine, which serves him as a means, has evolved to the point that it can challenge the man. In this context it seems essential to turn to bioethics. It is precisely bioethics which, thanks to its pluri-perspective methodology, takes credit for covering different systems of values to direct the present system in the right way and protect the future system and the future in general. However, the questions remain whether bioethics will stay the only positive example among the multitude of negative signs and predictions, whether it will lead us to a new, yet unknown, epoch and whether we will take seriously the principle of responsibility which leads us to the threshold of the bioethical epoch and whether the change in the spirit of the present-day man, triggered by the bioethical thinking, can change technology to make it subordinate to the human spirit. (shrink)

The current coronavirus pandemic has presented many scientific disciplines, including philosophy, with various theoretical and practical challenges. In this paper, we deal with three philosophical issues related to the pandemic and specific approaches to them. The first part of the article is dedicated to the analysis of the term?expert,? whose significance was highlighted at the outbreak of the pandemic. By examining Plato?s ancient and Goldman?s modern understanding of this concept, we will try to emphasize the importance of expert opinion in (...) crisis circumstances. In the second part of the paper, we will deal with the issue of public mistrust of scientific authorities as well as the problem of the flourishing of so-called conspiracy theories. Goldenberg?s and Cassam?s approach to this topic will help us see where the source of these problems might lie and what potentially harmful consequences they can produce. In the third part of the text, we list some of the main moral dilemmas we have faced since the beginning of the pandemic. Special attention is paid to Kant?s moral philosophy in which we find advice on how an individual should act in times of crisis. (shrink)

In the modern world, museums as cultural institutions are constantly striving to attract the attention of educational institutions with their pedagogical activities. The theoretical part of the paper emphasizes the educational role of museums, describing the key elements and the main characteristics of learning in the museum. In the empirical part of the paper, we present the results of the research that show the attitudes of students from both social and natural sciences towards visiting museums, on the teaching of art (...) science in the museum, and on the use of museums as an area for informal learning. The study was conducted among students of the Teacher Education and Pre-School Education at the Faculty of Humanities and Social Sciences, University of Split, students at the Faculty of Economics, Faculty of Natural Sciences and Mathematics and students of the Faculty of Medicine, University of Split. A total of 158 students were included: 52 students of natural sciences and 106 from the field of social sciences. Of the total number of students, 147 were women, and 11 were men. The results showed that students of social and natural sciences have the same attitudes, i.e., both groups mostly agree with the claims which express positive attitudes about the importance of museum as good learning environment. (shrink)

The purpose of the paper is to present the reasons students at the Faculty of Education in Maribor, Slovenija, chose pedagogy for their study direction, and therefore becoming a teacher. A total 237 second?year students of the academic year 2003/04 were included in the research. Of the five groups of reasons for choosing this program (altruistic, material, self?realization and alternative, and reasons arising from aspiration stereotype), students most often asserted self?realization, including: teaching provides a useful public function for the whole (...) society; as a teacher, I can be an example to children and young people; this profession will give me a chance for professional development during my whole career; and teaching will enable me to use all my abilities (and talents?for example, music, verbal, dancing, etc.) Important differences were found to exist between students of different disciplines. (shrink)