There is a growing pro-emotional consensus in contemporary literature on the relationship between emotions and practical rationality. Its proponents argue that emotions exhibit the properties of strategically rational states, i.e. that they can positively influence the cognitive mechanism of rational deliberation and lead an individual to choose an action based on its practical utility. In this paper, we will analyse the main claims of this consensus and examine their plausibility in light of three critical objections to the strategic rationality thesis. (...) We will demonstrate that emotions, despite their tendency to trigger episodes of impulsivity and selfdeception, can rightly be described as strategically rational, with the caveat that proponents of the pro-emotional consensus must exercise caution when attempting to support their beliefs with the thesis of the modularity of emotions and the evolutionary explanations for their practical utility. (shrink)

»Sve što postoji u onom drugom je drugačije nego u sebi« . Ljudski svijet je posredovani svijet te može biti posve odvojen od onoga što je svijet u sebi, a što se danas naziva neposrednošću, životom, autentičnom egzistencijom. Racionalnost, simboličko mišljenje, jezik, povezuju nas s realnošću, ali prepušteni sebi samima zarobljavaju beskonačnu različitost stvarnosti i supstituiraju bogatstvo života hiperrealnošću i ekstenzijama .Izgubljeni smo u simbolima jer nam nedostaje, kaže Kuzanski, tankoćutnost za razlikovanje simbola od onoga što oni simboliziraju. Kant (...) to proširuje na razlikovanje svijeta za nas od svijeta po sebi, upozoravajući da je naše iskustvo svijeta određeno naočalama kroz koje ga gledamo. Kuzanski nam nudi naočale koje omogućuju spomenutu tankoćutnost. Uspoređuje ih s dragocjenim kamenom berilom kroz koji postaje vidljivo ono što je inače nevidljivo. To je medij tankoćutniji od jezika. Za Platona njegovo poznavanje bijaše uvjet da se uđe u Akademiju.“Whatever exists, exists otherwise in something else than it exist in itself” . The world of man is a mediated indirect world and it can exist completely separate from what the world in itself is, the latter being referred to today as immediacy, Life, authentic existence. Rationality, symbolic thought, and language connect us to the reality, but when they are left to themselves they reduce otherwise infinite variety within the reality and substitute the richness of life with hyperreality ad extensions .We are lost in the world of symbols, according to Cusanus, because we lack the sensibility to differentiate the symbol from the signified symbolized. Kant extends this to the opposition between the worldforus and the worldperse, thereby pointing out that our experience of the world is determined by the spectacles through which we see it. Cusanus on the other hand offers the spectacles that enable us to achieve the before mentioned sensibility, comparing them to the semiprecious stone beryl, which enables otherwise invisible objects to become visible if observed through the stone. The concerned medium is thus more sensible than language. Plato made the cognition of this medium a prerequisite for entry into his Academy. (shrink)

Avtorica umešča utopije oziroma utopične tekste v zgodovino idej in ugotavlja, da je žanr utopičnega romana s tematiko o realnih in idealnih oblikah vladavin prispeval k odkrivanju resnega v utopijah. Skozi ta postopek si utopija prisvoji zahteve racionalnega diskurza, postane izziv racionalnosti. Določanje tipa racionalnosti, ki je na delu v utopijah pa pomeni iskanje statusa koncepta. Utopija se vzpostavi kot anti-koncept — kot sistematično nasprotovanje realnemu; kot protimodel — v tem je razvidni pomen utopije za racionalnost.

Through the Erasmus+ Program, in Key Activity 2 – “Strategic Partnerships in Education and Training” – association for promotion of non-formal education, critical thinking and philosophy in practice “Petit Philosophy” has implemented or is implementing seven projects closely related to ethical education. The characteristics of these projects are that they are directed to ethical education in kindergartens and primary and secondary schools. Partners of “Petit Philosophy” in these projects were/are universities, primary and secondary schools, kindergartens, associations and institutions from thirteen (...) countries. Project “ETHOS: Ethical Education in Primary and Pre-primary Schools for a Sustainable and Dialogic Future” is one of the first of these projects. ETHOS was successfully implemented under the Comenius Program from 2012–2014, and afterwards, projects under the Erasmus+ KA2 followed: ETHIKA – Ethics and Values Education in Schools and Kindergartens, LITTLE – Learning Together to Live Together: Teachers Leading Ethical Education for an Inclusive Society, AVAL – Added Value Learning for Preschool Teachers & Pedagogical Coordinators, COMET – A Community of Ethics Teachers in Europe, Integrating Ethics of Sport in Secondary School Curriculum, BEAGLE – Bioethical Education and Attitude Guidance for Living Environment and TRACE – Traditional Children’s Stories for a Common Future. In this article, we will briefly present the projects’ activities, with particular emphasis on materials created for educators, teachers, and students. Kroz program Erasmus+, u Ključnoj aktivnosti 2 – “Strateška partnerstva u području obrazovanja i osposobljavanja ” – Udruga “Mala filozofija” provela je ili upravo provodi ukupno sedam projekata koji su usko vezani uz etičko obrazovanje. Tu valja pridodati i projekt “ETHOS: Ethical Education in Primary and Pre-Primary Schools for a Sustainable and Dialogic Future”, koji je uspješno proveden pod programom Comenius od 2012. do 2014. godine. Karakteristika je ovih projekata usmjerenost na obrazovanje u vrtićima te osnovnim i srednjim školama. Uz “Malu filozofiju”, u projektima sudjeluju sveučilišta, osnovne i srednje škole, vrtići, udruge i institucije iz trinaest zemalja. Navedeni Erasmus+ KA2 projekti su: ETHIKA – Ethics and Values Education in Schools and Kindergartens, LITTLE – Learning Together to Live Together: Teachers Leading Ethical Education for an Inclusive Society, AVAL – Added Value Learning for Preschool Teachers & Pedagogical Coordinators, COMET – A Community of Ethics Teachers in Europe, Integrating Ethics of Sport in Secondary School Curriculum, BEAGLE – Bioethical Education and Attitude Guidance for Living Environment, TRACE – Traditional Children’s Stories for a Common Future. U članku ćemo ukratko prikazati projektne aktivnosti u navedenim projektima, s posebnim naglaskom na materijale koji su namijenjeni odgajateljima, nastavnicima i učenicima. (shrink)

Kroz program Erasmus+, u Ključnoj aktivnosti 2 – “Strateška partnerstva u području obrazovanja i osposobljavanja ” – Udruga “Mala filozofija” provela je ili upravo provodi ukupno sedam projekata koji su usko vezani uz etičko obrazovanje. Tu valja pridodati i projekt “ETHOS: Ethical Education in Primary and Pre-Primary Schools for a Sustainable and Dialogic Future”, koji je uspješno proveden pod programom Comenius od 2012. do 2014. godine. Karakteristika je ovih projekata usmjerenost na obrazovanje u vrtićima te osnovnim i srednjim školama. (...) Uz “Malu filozofiju”, u projektima sudjeluju sveučilišta, osnovne i srednje škole, vrtići, udruge i institucije iz trinaest zemalja. Navedeni Erasmus+ KA2 projekti su: ETHIKA – Ethics and Values Education in Schools and Kindergartens, LITTLE – Learning Together to Live Together: Teachers Leading Ethical Education for an Inclusive Society, AVAL – Added Value Learning for Preschool Teachers & Pedagogical Coordinators, COMET – A Community of Ethics Teachers in Europe, Integrating Ethics of Sport in Secondary School Curriculum, BEAGLE – Bioethical Education and Attitude Guidance for Living Environment, TRACE – Traditional Children’s Stories for a Common Future. U članku ćemo ukratko prikazati projektne aktivnosti u navedenim projektima, s posebnim naglaskom na materijale koji su namijenjeni odgajateljima, nastavnicima i učenicima. (shrink)

V svojem prispevku bom zajel le del problematike, ki je zajeta v problemskem polju razprav o razumu in nerazumu, racionalnosti in neracionalnosti. Razum ni dejstvo, ki bi obstajalo, niti ni obča potenca, ki bi jo bilo treba le uporabiti, marveč je možen le kot način bivanja ljudi v spletu zgodovinskih okoliščin, ki spodbujajo srečevanje in povezovanje dveh temeljnih potreb ljudi: potrebe po sproščanju racionalnosti diskurzov iz omejenih in enodimenzionalnih »otokov racionalnosti« ter potrebe po emancipaciji demokratskih družbenih odnosov iz prav tako (...) omejenih in popačenih »otokov emancipacije«. (shrink)

Uprkos proklamovanim emancipacijskim namerama, mehanizam ideje o jedinstvenoj povesti covecanstva sa Hajdegerovog stanovista delovao je kao zagovornik niveliranja autenticnog tubivstvovanja, sluzeci tako pre njegovom porobljavanju nego njegovom oslobadjanju. Hajdegerova rasprava o povesnosti pociva na odbacivanju pojma povesti, odnosno Hegelovog pojma svetske povesti. Opravdanje te korekcije pronadjeno je u neizbeznoj opoziciji izmedju saznanja povesti i ispitivanja povesnog bivstvovanja, cija vlastita struktura lezi u egzistencijalno-vremenskim mogucnostima dogadjanja. U tvrdnji da izvorno razumevanje ne moze ponuditi opste znanje za sve, otvara se celokupna problematicnost (...) Hajdegerove pozicije. Ona naime pociva na tezi da svet javnosti ne nudi racionalnost i da s obzirom na javnost tubivstvovanje nema nista, na sta bi se moglo osloniti. (shrink)

Aktuelna pandemija virusa korona navela je mnoge pojedince da preispitaju usvojene obrasce ponašanja. Savremeni čovek, naviknut da najčešće odlučuje i dela u skladu sa sopstvenim interesima i željama, suočava se danas sa zahtevom da svoje postupke podredi opštem dobru. U doba pandemije kada svaki vid neopreznog i nesavesnog delanja može predstavljati opasnost kako po samog delatnika, tako i po njegove bližnje, postavlja se pitanje: kako treba postupati i u skladu sa kojim načelima? Odgovor na ovu važnu nedoumicu možemo pronaći ispitivanjem (...) etičke doktrine Imanuela Kanta. Jedna od glavnih odlika njegove etike jeste eksplicitna zabrana postavljanja pojedinca i njegovih ličnih težnji i ciljeva u prvi plan. Kantov vrhovni moralni princip nije utemeljen u čulima i iskustvu, nego u čovekovoj racionalnoj prirodi i njegovom umu, što mu daje opšte važenje. Ovaj princip važi jednako za sva racionalna bića. Cilj ovog teksta je da pokaže kako Kantov vrhovni moralni princip (izražen u formi kategoričkog imperativa) i čuveni test univerzalizacije mogu da nam posluže kao neka vrsta vodiča za ispravno postupanje. Videćemo da prilikom svakog odlučivanja moramo prvo da se zapitamo šta bi se desilo kada bismo svi postupili na određeni način, odnosno, da li možemo hteti da živimo u svetu koji bi u tom slučaju nastao. Ukoliko je odgovor potrvdan, onda je predloženi postupak moralno ispravan. (shrink)

Das Ziel dieses Textes ist, die Aufmerksamkeit auf einige Voraussetzungen, die als wichtig für besseres Verständnis des Denkens scheinen, das zusätzlich als „kritisches“ bezeichnet wird, zu richten. Zuerst wird einleitend konstatiert, dass die Rede vom „kritischen“ Denken im Kontext der Ausbildung aufgetreten ist, und es wird daran erinnert, dass „Kritisches“ ein wesentlicher Bestandteil des Denkens überhaupt ist. Deshalb werden verschiedene Vernunfttypen vorgestellt, aus denen sich verschiedene Rationalitäts- und Denktypen entwickeln. Dabei wird an zeitgenössische Kritik an der Absolutierung der westlichen dihairetischen (...) Rationalität erinnert, wonach es gezeigt wird, wie sich aus der Einheit der Vernunft die Pluralität von Rationalitäten entwickelt hat. Im folgenden Abschnitt wird die ursprüngliche Vernunft als Einheit von Logos und Mythos dargestellt, fortgesetzt von der Thematisierung dessen, was aus der Perspektive der dihairetischen Rationalität nicht als der Vernunft Zugehöriges anerkannt wird – das Andere der Vernunft. Darauf folgt die Darstellung der Anerkennungsmöglichkeit der Rationalität des Anderen der Vernunft, welche sich in der Metapher und der analogischen Rationalität zeigt. Nächstes Kapitel diskutiert einige Folgemanifestierungen der dihairetischen Rationalität und mit diesen Folgen verbundene Schwierigkeiten in Bezug auf Voraussetzungen der Fähigkeitsentwicklung des kritischen Denkens. Zum Schluss werden einige Bedingungen für kritisches Denken dargestellt. (shrink)

In the article, we consider the objections of the capability approach to Rawls’s theory of public justification. The objection is that Rawls’s theory is considered with an exclusive focus on reason and rationality as essential properties of justice, excluding from the domain of justice people who do not possess these properties (such as people with severe cognitive impairments). We point out the shortcomings of the alternative proposal to the capability theory, which is based on the dignity of the species, because (...) we claim that no valid normative conclusions can be derived from the concept of the species. We conclude by adopting a model of public justification according to which duties and rights are determined by reasonable people (ideal legislators). Reasonable people impartially judge the principles of justice even for those who do not participate in the process of justification but deserve the recognition of rights by universalizing these rights. Through universalization, they justified these rights for themselves and for those they represented by presenting adequate representatives in the process of justifying the principles of justice for those who do not have the capability to be reasonable and rational. (shrink)