The aim of this research is to contribute to the understanding of the concept of satisfaction with life by determining the relationship between personality traits and the subjective experience of satisfaction with life in students—recreational athletes. This research is based on the biological theory of personality by Hans Eysenck and it attempts to offer explanations of a possible change in satisfaction with life in the period of great social deprivation caused by the Covid-19 pandemic. The sample of subjects consisted of (...) 120 undergraduate students of all years and both sexes, 55 males and 65 females, at the Faculty of Sport and Physical Education, the University of Nis. The average age of the subjects was 23.63 years. Eysenck's personality questionnaire was used for the operationalization of personality structure. The SWLS scale was used for estimating satisfaction with life. A significant regression model, which explains 11% of variance in the subjective experience of satisfaction with life in recreational athletes, was obtained. In the model, extraversion stands out as a significant predictor from the group of personality traits. Neuroticism and psychoticism did not prove to be significant predictors of satisfaction with life in the structural model regardless of there being a significant negative correlation between neuroticism and satisfaction with life. The more extraverted participants had a keener subjective sense of satisfaction with life. (shrink)

The appearance of the transcendental motif in the history of philosophy is, so Husserl, related to the situation, in which the naive determination of the world became problematic. By the universal character of this motif we cast doubt on the world and also on the sciences, which examine it. Descartes, however, does not comprehend the object in its meaning; hence the main Husserl’s reproach against Descartes: instead of the meaning of the object Descartes sees in cogitatum a visual object. Husserl (...) sees this „self-misinterpretation“ as Descartes’ misunderstanding of his own promising origins. This self-misinterpretation culminated in identifying ego, which Descartes discovered due to reduction, with I – the human being. Husserl made use of Descartes in transcendental phenomenology to justify the claim of phenomenology to be a universal strict science. Thus we get a picture of Descartes for phenomenology , while the historical character of Descartes’ philosophy is diminishing. It is one of the deformations caused by Husserl’ effort to get foundation for a strictly and apodictically transcendental phenomenology. One of its victims was also Descartes’ philosophy, whose greatness is in being this victim. (shrink)

The aim of the paper is to show the role and meaning of Descartes’s philosophy in the context of Heidegger’s way of philosophizing, focusing on his metaphysics of subjectivity. According to Heidegger the latter is marked by a transformation in understanding the being of existence. By this he meant the fact, that the in representation of being is determined by the subject. What really is and is valid as existing, is only the object in the re-presentation of the re-presenting person. (...) Heidegger argues that the modern history of being, from its understanding as re-presentation up to the will to power can be conceived as the history of metaphysics of subjectivity. For Heidegger Descartes’s metaphysics is an instantiation of thinking which is limited by the existence without recurring to the most fundamental aspect, namely its being. (shrink)

Milovan Djilas beschrijft de ontberingen die hij onderging tijdens zijn verschillende periodes van gevangenschap. Als hij in 1933 in de gevangenis belandt, krijgt hij de taak van communistische medegevangen om via het rioolsysteem partijliteratuur en voedsel naar binnen en naar buiten te smokkelen. In 1957 wordt hij weer in gevangenis geworpen, ditmaal door zijn toenmalige medegevangenen en kameraden. Aanvankelijk laat hij de beerton in de cel, waarin hij zich alleen bevindt, compleet vervuilen, tot het moment dat hij moet laten (...) zien dat hij nog steeds van zijn zaak overtuigd is en daarom tot verzet bereid. Hij begint zijn cel grondig schoon te maken en toont de partijtop daarmee dat eenzame opsluiting niet langer zinvol is en dat ze hem niet kunnen 'bewerken'. (shrink)

Similarly to Husserl’s gradually developing view of the decisive phenomenological questions also his relationship to the philosophy of R. Descartes and to the history of philosophy as a whole underwent several changes. We witness a shift from stressing universal attempt at doubt to misunderstanding of Descarte’s own discovery of ego. Husserl sees Descartes’ methodical skepticism as a crucial historical impulse for articulating his own conception of epoché. Descartes’ methodical skepticism and Husserl’s putting in brackets the general thesis about the existence (...) of the world show the closest parallel between their philosophical doctrines. Further, similarly to Descartes Husserl also aims at reforming the philosophy of his time; in Descartes’ Meditations on first philosophy he finds the way leading to transcendental phenomenology. However, there are also differences in their projects of universal philosophy. While for Descartes the model of his mathesis universalis is mathematical science, Husserl aims – with far reaching consequences – at creating transcendental phenomenology as a strictly scientific philosophy which must offer a fundamental organon to all other sciences and thus enable them to undergo a reform. (shrink)

Milovan Djilas' Open Letter to Tito in defense of Mihajlo Mihajlov (20 March 1967) is another testimony to the indomitability of the human spirit, written shortly after Djilas' own releasefrom prison (31 December 1966). In his inimitable, direct style, Djilas reminds Tito, a former comrade-in-arms, that the detention and prosecution of a young, talented writer like Mihajlov only damages the country's reputation and the prospects for democratization. Djilas suggests amnesty for Mihajlov, which in fact became reality, but only a (...) decade later, on the eve of the 1977 Helsinki follow-up conference scheduled for Belgrade. In the meantime, Tito asked Djilas not to contact him in this manner again. (shrink)

Povod za beogradski skup?Socijalizam i kultura? s kraja 1969. godine bile su zabrane. Od juna?68. u Srbiji je bilo oko cetrdeset intervencija, sto je znatno vise nego u ostalim YU republikama. Izveden je zakljucak o provincijalnosti i nedovoljno razvijenom kulturnom zivotu. Autor ovog rada je prosirio temu na siri plan jer su intencije dijaloga to dopustale. Paralelno s tim cinjenicama, dobro se uklapaju podaci o Golom otoku, koje daje Milovan Djilas. Otok je bio najdrasticnija i najdramaticnija zabrana u celokupnom (...) postojanju Druge YU. I iz negdasnje, i iz sadasnje perspektive, skup bi se mogao protumaciti kao krik i vapaj za slobodom. Razgovoru su presudno doprineli predstavnici beogradskog krila Praxis grupe, uz potonje, mahom neslavno, ucesce u dogadjajima, pre svega versko-gradjanskim ratovima; za razliku od glavne, zagrebacke?centrale? Praxisa, koja nije bila zahvacena nacionalistickim virusom. Izlazu se, najzad, argumenti o Dobrici Cosicu kao srpskom Faustu, te se dovodi u pitanje teza o piscu kao ocu nacije. (shrink)

Povod za beogradski skup?Socijalizam i kultura? s kraja 1969. godine bile su zabrane. Od juna?68. u Srbiji je bilo oko cetrdeset intervencija, sto je znatno vise nego u ostalim YU republikama. Izveden je zakljucak o provincijalnosti i nedovoljno razvijenom kulturnom zivotu. Autor ovog rada je prosirio temu na siri plan jer su intencije dijaloga to dopustale. Paralelno s tim cinjenicama, dobro se uklapaju podaci o Golom otoku, koje daje Milovan Djilas. Otok je bio najdrasticnija i najdramaticnija zabrana u celokupnom (...) postojanju Druge YU. I iz negdasnje, i iz sadasnje perspektive, skup bi se mogao protumaciti kao krik i vapaj za slobodom. Razgovoru su presudno doprineli predstavnici beogradskog krila Praxis grupe, uz potonje, mahom neslavno, ucesce u dogadjajima, pre svega versko-gradjanskim ratovima; za razliku od glavne, zagrebacke?centrale? Praxisa, koja nije bila zahvacena nacionalistickim virusom. Izlazu se, najzad, argumenti o Dobrici Cosicu kao srpskom Faustu, te se dovodi u pitanje teza o piscu kao ocu nacije. (shrink)

This essay explores the intellectual and spiritual ferment in Tito's Yugoslavia focusing on its two major protagonists, Milovan Djilas and Mihajlo Mihajlov, Their quest for an open society and the first freedoms-thought, speech, press, assembly, and association-inspired a phenomenal rebirth ofcivic culture and civil society that toppled commmist rule in the 1989 peaceful revolution which swept across Eastern Europe and shook the Kremlin, This Third Revolution is set in the larger framework recalling the unique features of Yugoslavia's "independent road (...) to socialism," following the Tito-Stalin split in 1948, which made "Djilasism" possible. Titoism as a case study of modernization highlights the promises and pitfalls of Marxist-Leninist ideology whose utopia of a classless society remained a straitjacket limiting efforts at liberalization and democratization. Thus, post-Tito Yugoslavia became a cauldron of nationalist contestations for Tito's mantle of leadership. Mihajlov warned of the consequences of ethnic or identity politics in a multi-ethnic state, resulting in the division of post-Tito Yugoslavia along national/ethnic lines, which triggered the 1990s civil war and "ethnic cleansing" on all sides. The essay concludes that both Djilas and Mihajlov championed freedom. Yet Mihajlov's is the more enduring and universally redeeming vision whose transcendent grounding in a Christian metaphysics resonates across time and space, ennobling cultures. (shrink)