In this paper, I explore the experiences of women who found refuge in Serbia during the war in the former Yugoslavia. I look at the women's experiences of both leaving home and coping with everyday life in refuge. The exploration of refugee women's experiences is mainly based on analyses of their own stories, which I collected while researching women and war. In spite of all the hardship of their lives, refugee women who fled to Serbia have been treated by Western (...) media, the public and aid organizations as ‘UNPEOPLE’ or as non-existent. Making their experiences visible as women, refugees and citizens is the main purpose of this article. (shrink)

Although Lermontov is traditionally viewed as Russia's “second greatest poet,” the bard of Russia's beauty and the critic of Russia's “superfluous men,” the philosophical content of his poetry and prose remains relatively unexamined. The article considers Lermontov's themes of the rebellious angel, freedom, and fate, and argues that although these themes were a product of his time, they are still relevant today.

Delusions of Feminism analyzes the fundamental characteristics of modern feminism. The starting point of the analysis is the changed social and historical context, in which modern feminism repeats and reproduces the theoretical tenets of feminism of the 20th century. As a result, contemporary feminism is unable to properly contextualize the situation of women today, just as it is unable to transcend its Eurocentric and colonial attitudes and other problematic characteristics.--Publisher's website.

Since Bohmian mechanics is explicitly nonlocal, it is widely believed that it is very hard, if not impossible, to make Bohmian mechanics compatible with relativistic quantum field theory. I explain, in simple terms, that it is not hard at all to construct a Bohmian theory that lacks Lorentz covariance, but makes the same measurable predictions as relativistic QFT. All one has to do is to construct a Bohmian theory that makes the same measurable predictions as QFT in one Lorentz frame, (...) because then standard relativistic QFT itself guarantees that those predictions are Lorentz invariant. I first explain this in general terms, then I describe a simple Bohmian model that makes the same measurable predictions as the Standard Model of elementary particles, after which I give some hints towards a more fundamental theory beyond standard model. Finally, I present a short story telling how my views of fundamental physics in general, and of Bohmian mechanics in particular, evolved over time. (shrink)

A common understanding of quantum mechanics (QM) among students and practical users is often plagued by a number of “myths”, that is, widely accepted claims on which there is not really a general consensus among experts in foundations of QM. These myths include wave-particle duality, time-energy uncertainty relation, fundamental randomness, the absence of measurement-independent reality, locality of QM, nonlocality of QM, the existence of well-defined relativistic QM, the claims that quantum field theory (QFT) solves the problems of relativistic QM or (...) that QFT is a theory of particles, as well as myths on black-hole entropy. The fact is that the existence of various theoretical and interpretational ambiguities underlying these myths does not yet allow us to accept them as proven facts. I review the main arguments and counterarguments lying behind these myths and conclude that QM is still a not-yet-completely-understood theory open to further fundamental research. (shrink)

Bosonic and fermionic particle currents can be introduced in a more unified way, with the cost of introducing a preferred spacetime foliation. Such a unified treatment of bosons and fermions naturally emerges from an analogous superstring current, showing that the preferred spacetime foliation appears only at the level of effective field theory, not at the fundamental superstring level. The existence of the preferred spacetime foliation allows an objective definition of particles associated with quantum field theory in curved spacetime. Such an (...) objective definition of particles makes the Bohmian interpretation of particle quantum mechanics more appealing. The superstring current allows a consistent Bohmian interpretation of superstrings themselves, including a Bohmian description of string creation and destruction in terms of string splitting. The Bohmian equations of motion and the corresponding probabilistic predictions are fully relativistic covariant and do not depend on the preferred foliation. (shrink)

FROM THE ACTIVITIES OF THE INSTITUTE Olga Nikolić, Deana Jovanović i Igor Cvejić.

Review of _On Biopolitics: An Inquiry into Nature and Language_ by Marco Piasentier (New York: Routledge, 2021).

Spontaneous intrusive recollections are known to follow emotional events in clinical and non-clinical populations. Previous work in our lab has found that women report more SIRs than men after exposure to emotional films, and that this effect is driven entirely by women in the luteal phase of the menstrual cycle. To replicate and extend this finding, participants viewed emotional films, provided saliva samples for sex hormone concentration analysis, and estimated SIR frequency following film viewing. Women in the luteal phase reported (...) significantly more SIRs than did women in the follicular phase, and SIR frequency significantly correlated with salivary progesterone levels. The results are consistent with an emerging pattern in the literature suggesting that menstrual cycle position of female participants can potently influence findings in numerous cognitive domains. The potential implications of these results for disorders characterized by intrusions, such as post-traumatic stress disorder, are also discussed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Buddhist Literature as Philosophy and Buddhist Philosophy as Literature ed. by Rafael K. StepienVesna A. Wallace (bio)Buddhist Literature as Philosophy and Buddhist Philosophy as Literature. Edited by Rafael K. Stepien. Albany, NY: State University of New York Press, 2020. Pp. xi + 381. Paperback $26.95, isbn 978-1-4383-8070-1.The editor of the Buddhist Literature as Philosophy and Buddhist Philosophy as Literature should be commended for bringing together an excellent collection (...) of essays and producing the first comprehensive volume that offers a coherent study of the relationship between Buddhist literature and philosophy. This book is an ambitious and praiseworthy project, which covers a wide range of Buddhist literary genres produced in India, Tibet, and East Asia over two millennia. As a whole, the volume invites the reader to reexamine a centuries-long binary division between the categories of literature and philosophy, which have been often approached in academic studies as mutually exclusive. It does so by demonstrating that in the context of Buddhism, philosophy and literature continuously converge, diminishing the overarching binary and broadening their scopes. Most contributions to this volume demonstrate that Buddhist philosophy as presented and enacted in Buddhist literature is not limited to what some would consider a "pure philosophy." The volume is divided into the two, mutually mirroring sections, with each section containing six chapters. Chapters forming the section one, "Buddhist Literature as Philosophy," aim at broadening our perspective about literary forms, such as tales, novels, hymns, and court poetry, which have not been usually explored as the means of articulating Buddhist philosophical views. Chapters grouped in the section "Buddhist Philosophy as Literature" focus on Buddhist literary theories as philosophy of language and introduce the Buddhist biographical and autobiographical genres characterized by practical philosophy to further challenge our preconceptions of what it is that constitutes literature and philosophy. While some contributors endeavor to demonstrate the presence of rational, analytical reasoning in unexpected literary forms, other contributors problematize a strict distinction between literature and philosophy as inapplicable to Buddhism, which is undeniably cross-disciplinary.The first two chapters in section one, authored by Amber Carpenter and Sarah Shaw respectively, draw examples from jātaka stories to show us how Buddhist ethical lessons work in the narrative tales of the Buddha's former births. These two chapters also draw our attention to an accessible and engaging, [End Page 1] narrative manner that presents the Bodhisattva's philosophical exercises to the audience, a manner that stands in contrast to the a priori reasoning characteristic of philosophical treatises. In the first chapter, titled "Transformative Vision: Coming to See the Buddha's Reality," Carpenter analyzes two jātaka stories--"Bodhi the Wandering Ascetic" and "The Man Without an Heir"--taken from Āryaśūra's Jātakamālā. In the first story, a renunciant Bodhi, while repudiating the king's ministers who are intent on disqualifying him as a king's advisor on morality, makes metaphysical claims regarding the nature of reality, causation, and the universe, and provides the reasons and arguments. According to Shaw, by offering an insight into the Buddhist worldview and morality, jātaka tales have a transformative power not only with regard to ethics but also in transforming the reader's vision of reality. In the chapter "Jātakas and the Abhidhamma: Practical Compassion and Kusala Citta," Shaw suggests that a reason why jātaka stories are rarely discussed seriously in the way that they were intended is their literary format based in narrative and mundane situations. Analyzing the concepts of momentariness and kusala citta ("virtuous consciousness") in these stories, Shaw shows that by communicating the technical and insight-based Buddhist doctrinal elements, jātaka tales significantly contribute to Buddhist practical ethics. The Pāli Javanahaṃsa-jātaka, a tale about the friendship between a goose and a king, introduces the reader to some of the most complex Buddhist ideas such as impermanence, momentariness, and mental states, expounded in the Abhidhamma in extraction. Through her analysis of the Kurudhamma-jātaka and Mahosaddha-jātaka, Shaw further shows the integration of narrative literature and Buddhist philosophical tenets, of Buddhist tales and the Abhidhamma, of the relationship between the intention and consciousness... (shrink)

Biopolitics and necropolitics have used animals as a concept to illustrate a particular human biopolitical situation, much in the “tradition” of Aristotle’s provisional biopolitics. In the Western context, not only our understanding of politics but also tropology and the conceptual apparatus itself are haunted by this ancient legacy, which underlies a vertical ontology tied to processes of spatialization and containment, a vertical ontology that enables an intelligibility of figurative translation. The article considers tropological systems as systems embedded in particular forms (...) of governmentality, forms of the violent administration of life and death. To show how certain bodies are marked as animal or animal-like and used in the (metaphorical) processes of exclusion/inclusion, it focuses on Giorgio Agamben’s thoughts on Carolus Linnaeus and Zakiyyah Iman Jackson’s analysis of metaphorics in the most recent (r)evolutionary theory, symbiogenesis, developed by Lynn Margulis. Moreover, to radically disturb the graduated ontological premises of traditional stylistics and tropology, we move beyond existing conceptualizations of the body and the sovereign, all of which are based on de-borderization, intersections, movements, and transfigurations. (shrink)

In the age of information overload, the primary concern for many knowledge areas becomes the organisation and retrieval of data. Artists have a unique opportunity, at this historical juncture, to play a role in the definition and design of systems of access and retrieval, and at the very least comment on the existing practices. In this article I show how some personalities have foreshadowed and indeed influenced the current practices and huge efforts in digitising our collective knowledge. This article is (...) an effort to broadly contextualise the current atmosphere and environment that ‘information architects’ are confronted with. (shrink)

Heidegger n’était ni un philosophe de la science ni un philosophe de la science de la nature. Pour lui, la science n’était, comme l’a justement remarqué Carl Richard von Weizsäcker, « ni le point de départ ni la finalité de sa pensée ». De surcroît, selon Weizsäcker, il s’agit d’une incompréhension mutuelle : « La science, jusqu’à présent, n’a pas compris ce que Heidegger souhaitait lui dire ; à l’inverse, Heidegger, il me semble, n’a pu approfondir la science de la (...) nature. » Peut-être serait-il plus approprié de parler, non pas d’une simple incompréhension, mais de l’effort de Heidegger de déterminer la pensée et la science d’une façon radicalement novatrice. « La science ne pense pas » : cette phrase, offensante, comme l’a désignée Heidegger lui-même, illustre peut-être le mieux la radicalité de sa démarche. Non seulement elle indique qu’il existe, entre la pensée et la science, un hiatus, mais affirme, en plus, que celui-ci est infranchissable. Ce n’est pas une objection ; il s’agit en fait de « déterminer la structure intrinsèque de la science : que dans son essence, elle soit portée vers ce que pense la philosophie, sans toutefois mettre en question elle-même ce qu’il faut penser et en l’oubliant ». (shrink)

Karl Jaspers écarte l’idée répandue selon laquelle le rapport entre la théologie et la philosophie est opposition entre foi et connaissance ou révélation et raison. L a foi n’est pas irrationnelle. Cette polarité du rationnel et de l’irrationnel ne tendrait qu’à la confusion de l’existence. La foi philosophique, celle de l’homme qui pense, aura toujours pour signe propre une liaison indispensable avec le savoir. L e sens de la science ne peut être lui-même prouvé scientifiquement. Seule la philosophie peut l’éclairer.

Jaspers lehnt die vulgäre Auffassung des Verhältnisses von Theologie und Philosophie, die auf den Gegensatzformen von Glauben und Wissen, Offenbarung und Vernunft gründet, ab Der Glaube ist nicht irrational. Die Polarität von rational und irrational kann nur zur Verwirrung der Existenz führen. Für ihn haben Theologie bzw. Religion nicht weniger mit Erkenntnis und Denken zu tun als die Philosophie. Er wehrt sich gegen die Auffassung, die auf der Gegensätzlichkeit von Philosophie und Religion beharrt.

Jaspers rejects vulgar understanding of the relationship between theology and philosophy, founded on opposition between faith and knowledge, revelation and reason. Faith is not irrational. Polarity between rational and irrational could lead nowhere but to chaos of existence. Philosophical faith as the faith of a man who thinks, is always connected with knowledge. Althought science and philosophy are mutually interconnected, they are of a different kind. The meaning of science is not scientifically provable, it can be discovered only by philosophy.

U novije vrijeme smatra se da učitelji imaju ključnu ulogu u suočavanju s problemom vršnjačkog nasilja, a za kvalitetne intervencije važna je kompetentnost učitelja. Cilj ovog istraživanja je ispitati odnos kompetentnosti i percipirane ozbiljnosti nasilne situacije u predviđanju intervencija učitelja u slučajevima vršnjačkog nasilja. Istraživanje je provedeno na nacionalno reprezentativnom uzorku učitelja osnovnih škola u Republici Hrvatskoj, prosječne dobi 43 godine. Za prikupljanje podataka, uz upitnik sociodemografskih karakteristika, korištene su Vinjete te Skala samoprocjene kompetentnosti za rad učitelja na problemima vršnjačkog (...) nasilja. Uz analizu temeljnih odrednica kompetentnosti utvrđeno je da će učitelji koji su kompetentniji procjenjivati nasilje ozbiljnije od svojih manje kompetentnih kolega, a oni koji nasilje percipiraju ozbiljnije češće će i intervenirati. Rezultati pokazuju da kompetentnost ima značajnu prediktivnu ulogu u predviđanju intervencija, a u tom odnosu ozbiljnost nasilja ima moderatorski efekt. Najnižu vjerojatnost intervencije imaju učitelji s niskom kompetentnosti i niskom percepcijom ozbiljnosti nasilja, a najvišu vjerojatnost intervencije imaju učitelji koji imaju visoke razine kompetentnosti i procjenjuju nasilje ozbiljnim. Uz temeljno određenje kompetentnosti, ovaj rad nudi i relevantne smjernice za edukaciju učitelja. In recent times, teachers are considered to play a key role in dealing with the problem of peer violence and their competence is very important for quality interventions. The aim of this study was to examine the relationship between competence and perceived severity of a violent situation in predicting teacher intervention in cases of peer violence. The research was conducted on a nationally representative sample of primary school teachers in the Republic of Croatia, average age 43 years. In addition to the socio-demographic characteristics questionnaire, data was collected via Vignettes and the Self- Assessment Competence Scale for Teachers’ Work on Peer Violence Problems. In addition to the analysis of the basic determinants of competence, it was found that teachers who are more competent will assess violence somewhat more seriously than their less competent colleagues, and those who perceive violence more seriously will also intervene more often. The results show that competence has a significant predictive role in predicting interventions, and in this respect the severity of violence has a moderating effect. Teachers with low competence and low perception of the severity of violence have the lowest probability of intervention, and teachers with high levels of competence who assess violence as serious have the highest probability of intervention. (shrink)

In recent times, teachers are considered to play a key role in dealing with the problem of peer violence and their competence is very important for quality interventions. The aim of this study was to examine the relationship between competence and perceived severity of a violent situation in predicting teacher intervention in cases of peer violence. The research was conducted on a nationally representative sample of primary school teachers in the Republic of Croatia, average age 43 years. In addition to (...) the socio-demographic characteristics questionnaire, data was collected via Vignettes and the Self- Assessment Competence Scale for Teachers’ Work on Peer Violence Problems. In addition to the analysis of the basic determinants of competence, it was found that teachers who are more competent will assess violence somewhat more seriously than their less competent colleagues, and those who perceive violence more seriously will also intervene more often. The results show that competence has a significant predictive role in predicting interventions, and in this respect the severity of violence has a moderating effect. Teachers with low competence and low perception of the severity of violence have the lowest probability of intervention, and teachers with high levels of competence who assess violence as serious have the highest probability of intervention. (shrink)

Heidegger war weder Philosoph der Wissenschaft noch Philosoph der Naturwissenschaft. Die Wissenschaft war, wie Carl Friedrich von Weizsäcker gut bemerkt, „weder der Ausgangspunkt noch das Ziel seines Denkens”. Vielmehr handelt es sich, so von Weizsäcker, um ein gegenseitiges Missverständnis: „Die Naturwissenschaft hat das, was Heidegger ihr zu sagen hatte, bisher nicht verstanden. Heidegger hat umgekehrt, so scheint es mir, die Naturwissenschaft nicht bis auf den Grund durchzudenken vermocht.” Vielleicht wäre es der Sache selbst angemessener zu sagen, dass es sich um (...) kein bloßes Missverständnis handelt, sondern um die Bemühung Heideggers, das Denken und die Wissenschaft radikal neu zu bestimmen. (shrink)

The paper analyzes the impact of massive capital flows and possible sudden stops on current account reversals. The aim of this paper is to consider the relationship between sudden stops and current account reversals in the eurozone and to explain the possibility of a balance-of-payment crisis within a monetary union. Peripheral eurozone countries experienced significant private-capital inflows from the core countries, followed by unambiguously massive outflows. Due to this, peripheral countries ran sustained current account deficits while core countries ran surpluses. (...) At the end we analyze the evolution of current-account balances in the non-euro area EU countries and the peripheral euro-area countries, and we find out that current account deficits could be maintained over a longer period of time in the peripheral euro-area countries. (shrink)

Studies in originality, authorship, and intertextuality in the contexts of the South Asian and Tibetan Buddhist literature are indispensible for uncovering the direct and indirect referential connections and the diverse modes of their production in an extensive mosaic of Buddhist texts. They also highlight the multifarious functions of textual reuses and re-workings in cultural productions and religious and literary reinvigorations. Moreover, a reintegration of explicit and silent citations and creative paraphrases and a recirculation of narrative adaptations, which have been often (...) sidelined in the study of Buddhist literature, have been shown to be integral to the formation of a textual authority and to the restructuring of cultural and doctrinal meanings. (shrink)

Heidegger wasn’t a philosopher of science, nor a philosopher of natural science. In Carl Richard von Weizsäcker’s remark, science in Heidegger’s opinion wasn’t “the source nor the objective of his thinking”. In fact, according to Weizsäcker, the point is in mutual misunderstanding. “Until now the science hasn’t understood what Heidegger meant to say to it, while on the other hand, as it seems to me, Heidegger couldn’t thoroughly think the nature science through.” Maybe it would be more to the point (...) to say that it wasn’t just about misunderstanding, but more about Heidegger’s effort to define thinking and science in a radically new approach. The radicalism of his endeavor is, maybe, best shown in his insulting sentence : “Science doesn’t think.” That doesn’t mean only that there’s a gap between thinking and science, but also that this gap is unsurmountable. Thus, the point isn’t in any kind of an objective, but in “establishing the inner structure of science: that in its essence it is to be, on one level, in reference to what philosophy thinks, but in itself is not concerned about what it is supposed to think and forgets about it”. (shrink)

Heidegger nije bio ni filozof znanosti niti filozof prirodne znanosti. Znanost nije za njega bila, kako dobro primjećuje Carl Richard von Weizsäcker, »ni izlazište niti cilj njegova mišljenja«. Štoviše, prema Weizsäckeru, riječ je o obostranom nerazumijevanju: »Znanost do sada nije razumjela što joj je Heidegger htio reći, dok Heidegger obratno, tako mi se čini, nije mogao temeljito promisliti prirodnu znanost.« Možda bi bilo primjerenije samoj stvari reći, da nije riječ o pukom nerazumijevanju, već o naporu Heideggera da mišljenje i znanost (...) radikalno novo odredi. Radikalnost njegova poduhvata pokazuje možda najbolje uvredljiva rečenica : »Znanost ne misli.« Ona ne želi samo reći da postoji jaz između mišljenja i znanosti, već također da je on nepremostiv. Pritom nije riječ o nikakvom prigovoru, već o »utvrđivanju unutarnje strukture znanosti: da je u njezinoj biti, da je s jedne strane upućena na to, što misli filozofija, no sama se ne osvrće na to što treba misliti i zaboravlja ga.«. (shrink)

Jaspers odbija vulgarno shvaćanje odnosa teologije i filozofije, koje se temelji na suprotnosti vjere i znanja, objave i uma. Vjera nije iracionalna. Polarnost racionalnog i iracionalnog može voditi samo k smetenosti egzistencije. Filozofijska vjera kao vjera misaonog čovjeka, u svako je doba povezana sa znanjem. Iako su znanost i filozofija jedna za drugu vezane, među njima postoji razlika. Smisao znanosti nije znanstveno dokaziv, njega može samo filozofija osvijetliti.