Results for 'Milovan Je��i��'

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  1.  19
    Le « Je Suis Débordé » de L’Enseignant-chercheurThe University Researcher’s “I’M Over My Head”. The Ins and Outs of Temporal Pressures and adjustmentsEl "Estoy Saturado de Trabajo” Del Académico. Esbozo de la Mecánica de Presiones y Ajustes Temporales.Nawel Aït Ali & Jean-Pierre Rouch - 2013 - Temporalités 18.
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  2. Nesavrseno Drustvo I Dalje Od Nove Klase.Milovan Djilas - 1990
     
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  3.  38
    Je li moguće svjetsko građansko društvo? Kozmopolitizam i budućnost demokracije.Jin-Woo Lee - 2009 - Synthesis Philosophica 24 (1):49-63.
    Moja studija nadahnuta je tezom da filozofija svoj predmet izgrađuje tek kroz određenu normativnu perspektivu. Filozofsko postavljanje pitanja kozmopolitizma, kako sredstvima univerzalističkog morala uspostaviti udruženje slobodnih i jednakih »građana svijeta«, zasniva tek normativan horizont očekivanja koji svrće pogled na bezumnu stvarnost. Bezumna stvarnost dade se okarakterizirati pojmom »društva svjetskoga rizika«, koji Ulrich Beck uvodi kao dijagnozu vremena koje su zadesile sve moguće katastrofe. Katastrofe predočuju kako su nesigurni temelji na kojima smo izgradili nacionalnu državu a time i demokraciju. Što se (...)
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  4.  19
    Što Je to Kultura? Neke Napomene I Perspektive.Gottfried Küenzlen - 2008 - Synthesis Philosophica 23 (2):351-365.
    U današnje vrijeme doživljavamo, kako u intelektualnom diskursu tako i u jeziku svakodnevice, jednu zapravo inflacijsku upotrebu pojma ‘kultura’. No, ako se baš sve može nazivati kulturom, tada i pojam i stvar gube svoju dijagnostičku i analitičku snagu. Članak pokušava – posežući za djelom Maxa Webera i novijom filozofskom antropologijom – pokazati da kultura predstavlja jednu antropološki utemeljenu, društvenu temeljnu činjenicu bez čije moći nije moguć ni život pojedinca niti je razumljiva povijest i razvoj naroda, nacija i društava. U pozadini (...)
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  5.  12
    Responding to Terrorism with Peace, Love and Solidarity: ‘Je Suis Charlie’, ‘Peace’ and ‘I Heart MCR’.Clara Eroukhmanoff - 2019 - Journal of International Political Theory 15 (2):167-187.
    This article explores the affective responses to terrorist attacks in Western Europe, visually manifested through the memes ‘Je suis Charlie’, ‘Peace’, and ‘I heart MCR’. By invoking the universal peace and solidarity signs, these responses mobilised an iconic repertoire that framed the responses as peaceful retaliations to terrorist attacks in solidarity with the victims and in that respect, helped to visualise and foster positive emotions in times of crisis. Indeed, the memes were articulated as the antidote that can defy the (...)
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  6.  8
    »Punk Je Simptom«: Sjecišta Filozofije I Alternativne Kulture U Sloveniji Osamdesetih.Helena Motoh - 2012 - Synthesis Philosophica 27 (2):285-296.
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  7.  6
    Avicenna I Problem Bitka. Kako Je Viđen U Islamu I Arapskom Jeziku.Daniel Bučan - 2012 - Filozofska Istrazivanja 32 (1):49-61.
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  8.  3
    »Sreća Je Kad Tata I Ja Igramo Nogomet« Ili o Dječjem Izricanju Emocija.Jelena Vignjević & Matea Brandt - 2017 - Metodicki Ogledi 24 (2):85-106.
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  9.  21
    Co Je to Elementární Logika?Jaroslav Peregrin - manuscript
    Ve svém článku ‘Je elementární logika totéž co predikátová logika prvního řádu?’ (Pokroky matematiky, fyziky a astronomie 42, 1997, 127-133) klade Jiří Fiala nesmírně zajímavou otázku, zda je opodstatněné ztotožňovat elementární logiku s predikátovou logikou prvního řádu; s pomocí argumentů propagovaných již delší dobu finským logikem a filosofem Jaako Hintikkou (viz již jeho Logic, Language-Games and Information, Clarendon Press, Oxford, 1973; nejnověji jeho The Principles of Mathematics Revisited, Cambridge University Press, Cambridge, 1996) naznačuje, že by tomu tak být nemuselo. Myslím, (...)
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  10. Je, Tu, Nous: Towards a Culture of Difference.Luce Irigaray - 1992 - Routledge.
    A passionate celebrator of "sexual difference," Luce Irigaray was never simply after the social equality that her generation so publicly demanded. She was seeking more fundamentally a society that celebrated the differences between the genders and their coming together in a union without hierarchy. As she formulates it in this compellingly readable introduction to her own thought, Irigaray is writing about how "I" and "You" become "We." Exploring along the way women’s experiences of motherhood, abortion, the AIDS crisis and the (...)
     
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  11.  1
    V mnohosti ao spoločnom základe V potencii I. časť.Je Ešte Možný Spoločný Svet & Alebo O. Jednote - unknown - Filozofia 58 (2):87.
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  12. Algo Mas Sobre El Movimiento Local in Homenaji a Mons. Dr. Octavio N. Derisi En Sus Ochenta Anos (Vol I).Je Bolzan - 1987 - Sapientia 42 (165-166):273-282.
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  13. Daniel Dennett i Alvin Plantinga, Nauka i religia. Czy można je pogodzić? [REVIEW]Rec Magdalena KŁECZEK - 2015 - Argument: Biannual Philosophical Journal 5 (2):541-542.
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  14.  6
    Cachez Ce Commerce Que Je Ne Saurais Voir! Prostitution Et Société messineBanish This Commerce That I Cannot See! Prostitution and Society in Metz.Laurent Erbs - 2010 - Clio 31:267-286.
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  15.  4
    « Si Jamais Je Prenais du Retard ». Lettres de Mathilda Percival Émigrée À Son Mari John“If I Should Fall Behind.” Letters Written by Emigrant Mathilda Percival to Her Husband John.Jessica Vance Roitman - 2019 - Clio 50:165-178.
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  16.  6
    Le sujet lacanien, un « Je » sans identitéThe Lacanian subject, an “I” without identity.Clotilde Leguil - 2019 - Astérion 21.
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  17. Heidegger and the Cartesian Conception of Modern Science.Milovan Jesic & Eugen Andreansky - 2011 - Idea. Studia Nad Strukturą I Rozwojem Pojęć Filozoficznych 23:101-113.
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  18. Heidegger wobec kartezjańskiej koncepcji nauki nowożytnej.Milovan Ješič & Eugen Andreanský - 2011 - Idea Studia nad strukturą i rozwojem pojęć filozoficznych 23 (23).
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  19.  10
    Privatno (ni) je javno. O Antigoninoj tužbalici i njenom ehu kod Hegela i Kjerkegora.Lada Stevanović - 2013 - Filozofija I Društvo 24 (1):254-272.
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  20.  5
    Javnost Kao Fantom I Javnost U Zamračenju. Kako Je Polemika Waltera Lippmanna I Johna Deweyja o Demokraciji I Medijima Uvelike Relevantna I Nakon Gotovo Stotinu Godina.Enis Zebić - 2011 - Filozofska Istrazivanja 31 (1):27-43.
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  21. In Adversative Clauses, Pa is Used for-Expressing Opposition to What has Been Said Previously4 (1) Obljubil Je Bil, Pa Ni Drfal Besede. He Promised, Pa Did Not Keep His Word.(2) Nihce Ni Mislil Nanjo, Pa Je Stopila V hiSo. [REVIEW]I. Ad - forthcoming - Filozofski Vestnik.
     
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  22.  11
    Da li je trebalo da Tomas Man i Vili Brandt izvrše samoubistvo?Svetlana Knjazeva-Adamović - 1992 - Theoria 35 (4):129-132.
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  23.  93
    Jaké to je, nebo o čem to je? Místo vědomí v materiálním světě.Tomas Hribek - 2017 - Praha, Česko: Filosofia.
    [What It’s Like, or What It’s About? The Place of Consciousness in the Material World] Summary: The book is both a survey of the contemporary debate and a defense of a distinctive position. Most philosophers nowadays assume that the focus of the philosophy of consciousness, its shared explanandum, is a certain property of experience variously called “phenomenal character,” “qualitative character,” “qualia” or “phenomenology,” understood in terms of what it is like to undergo the experience in question. Consciousness as defined in (...)
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  24. Kant Répond-Il À la Question: Que Dois-Je Faire? In Kant: La Critique de la Raison Pratique.I. Radrizzani - 1988 - Revue Internationale de Philosophie 42 (166):271-288.
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  25.  15
    Fritz Jahr (1895.–1953.) – čovjek koji je izmislio bioetiku. Preliminarna biografija i bibliografija.Amir Muzur & Iva Rinčić - 2011 - Synthesis Philosophica 26 (1):133-139.
    U članku su predstavljeni osnovni podaci o životu Fritza Jahra , njemačkog učitelja i teologa koji je po prvi put u povijesti, u članku iz 1927., koristio termin ‘bio-etika’ i predložio koncept nove discipline temeljene na »bioetičkom imperativu« – reviziji Kantova kategoričkog imperativa, proširenog na životinje i biljke. Iako su doduše neki podaci o Jahrovim publikacijama već poznati , Jahrova biografska pozadina je još uvijek potpuno neistražena. Ovaj rad ukratko istražuje i kronologiju otkrića Jahrovog djela , pomičući datum i mjesto (...)
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  26.  32
    Co Je to (Fregovská) Logika?Jaroslav Peregrin - manuscript
    Filosofové odedávna snili o jazyce, který by byl z hlediska řešení těch problémů, se kterými se potýkají (případně všech lidských problémů vůbec), vhodnější než jazyk, jímž nás obdařila příroda. Mnozí z nich si představovali, že filosofické problémy vznikají zčásti nebo zcela v důsledku toho, že přirozený jazyk není dostatečně přesným prostředkem vyjádření našich idejí a myšlenek - a že by se tedy vše spravilo, kdyby byl k dispozici jazyk, jehož výrazivo by bylo s našim myšlením - případně s naším světem (...)
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  27.  2
    Je li guvernanta bila žena? O identitetu žene.Adriana Zaharijević - 2011 - Filozofska Istrazivanja 31 (4):805-813.
    Tekst nastoji ponuditi drugačiju paradigmu razumijevanja identiteta genealoškim čitanjem figure guvernante u Engleskoj XIX. stoljeća. Pokazujući da je ovu figuru nemoguće razumjeti ukoliko se uklone iz vida klasne pretpostavke njenog rodnog identiteta, i specifične pozicije koju je zauzimala na tržištu rada i u proizvodnji drugih žena, tekst nastoji dovesti u pitanje kontekst patrijarhata kao kontekst koji omogućava definiranje identiteta žene. Umjesto tog okvira, tekst pokušava uvesti drugačiji okvir koji se razrađuje kao sustav privatnog i javnog.
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  28.  12
    Cesare Alzati, Christianita Ed Europa, Miscellanea di Studi in Onore di Luigi Prosdocimi, Volume I, Tomo 1 (Roma, Freiburg, Wien: Herder, 1994), 353 Pp. Anne-Lanre Angoulvent, Que Sais-Je? L'esprit Baroque (Presses Universitaires De. [REVIEW]Revolution After Robespierre - 1995 - History of European Ideas 2 (3):481-483.
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  29.  35
    Je feministická filosofie vědy politicky korektní?Ondřej Beran - 2015 - Teorie Vědy / Theory of Science 37 (1):29-50.
    Článek se zabývá problematickou politické korektnosti ve vztahu k feministické filosofii vědy. Zaměřuje pozornost na užší pojem politické korektnosti - hodnotově motivovanou nekorektní práci s fakty. Konstatuje, že navzdory explicitnímu soustředění feministických autorek a autorů na význam hodnot v projektu vědy nelze chápat feministickou filosofii vědy jako politicky korektní nebo jako vybízení k politicky korektní vědě. Naopak se politicky korektní argumentace v tomto užším smyslu mohou dopouštět i práce vystupující proti feministické či politicky korektní agendě ve vědě.
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  30.  2
    Je, Tu, Nous: Toward a Culture of Difference: With a Personal Note by the Author.Luce Irigaray - 2007 - Routledge.
    A personal note : equal or different? -- The neglect of female genealogies -- Religious and civil myths -- Women's discourse and men's discourse -- On the maternal order -- The culture of difference -- Writing as a woman -- "I won't get AIDS" -- Linguistic sexes and genders -- The right to life -- Why define sexed rights? -- "More women than men" -- Your health : what, or who, is it? -- How can we create our beauty? -- (...)
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  31.  7
    “Je Suis Muslim”: The Image of Muslims in a Bulgarian and a British Newspaper.Desislava Cheshmedzhieva-Stoycheva - 2015 - Lodz Papers in Pragmatics 11 (1):105-126.
    The paper analyses the way two broadsheets, i.e. the Bulgarian Dnevnik and the British The Independent present Muslim identity within the span of two months and over the influence of international events such as the attack on Charlie Hebdo’s offices. The focus is on the development of the positive image of Muslims through the refutal of the existing negative stereotypes. The study is done on a comparative basis using both quantitative and qualitative methods of analysis.
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  32. Abelson, RP 64 Adams, MJ 94-5 Adler, JE 310n Ajjanagadde, V. 138, 139, 152-6 Ajzen, I. 310n.R. D. Alexander, M. J. Almeida, Anderson Jr, L. Aqvist, R. Audi, R. Axelrod, B. J. Baars, A. Baddeley, G. A. Barnard & B. Barnes - 1993 - In K. I. Manktelow & D. E. Over (eds.), Rationality: Psychological and Philosophical Perspectives. Routledge.
  33.  51
    Kurt Gödel. Eine Interpretation des Intuitionistischen Aussagenkalküls . A Reprint of 41812. Collected Works, Volume I, Publications 1929– 1936, by Kurt Gödel, Edited by Solomon Feferman, John W. DawsonJr., Stephen C. Kleene, Gregory H. Moore, Robert M. Solovay, and Jean van Heijenoort, Clarendon Press, Oxford University Press, New York and Oxford1986, Pp. 300, 302. - Kurt Gödel. An Interpretation of the Intuitionistic Propositional Calculus . English Translation by John Dawson of the Preceding. Collected Works, Volume I, Publications 1929– 1936, by Kurt Gödel, Edited by Solomon Feferman, John W. DawsonJr., Stephen C. Kleene, Gregory H. Moore, Robert M. Solovay, and Jean van Heijenoort, Clarendon Press, Oxford University Press, New York and Oxford1986, Pp. 301, 303. - A. S. Troelstra. Introductory Note to 1933f. Collected Works, Volume I, Publications 1929– 1936, by Kurt Gödel, Edited by Solomon Feferman, John W. DawsonJr., Stephen C. Kleene, Gregory H. Moore, Robert M. Solovay, and Je. [REVIEW]Martin Davis - 1990 - Journal of Symbolic Logic 55 (1):346-346.
  34.  4
    Keith Ward, Bog: Vodiè Za Zbunjene, Preveo Saša Novak, Naklada Je-Senski I Turk, Zagreb 2004, 216 Str.Josip Hrgoviæ - 2005 - Prolegomena 4:1.
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  35.  19
    Željko Mardešić (1933.–2006.). Čovjek koji je imao spokojnu savjest i nemirnu svijest.Esad Ćimić - 2007 - Filozofska Istrazivanja 27 (1):235-239.
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  36.  5
    The Philosophical Papers of Alan Donagan, Volume I: Historical Understanding and the History of Philosophy, Ed. JE Malpas, The University of Chicago Press, 1994, Xxii+ 275,£ 31.95/$45.95; Volume II: Action, Reason, and Value, Xv+ 298,£ 31.95/$45.95. [REVIEW]Timothy Tessin - 1997 - Philosophical Investigations 20 (1).
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  37.  27
    Search for Supersymmetry in Events with Large Missing Transverse Momentum, Jets, and at Least One Tau Lepton in 20 Fb−1of √s= 8 TeV Proton-Proton Collision Data with the ATLAS Detector. [REVIEW]A. The Atlas Collaboration, G. Aad, B. Abbott, Abdallah Jm, S. Abdel Khalek, Abdinov Ob, R. Aben, Abi Ba, Abolins Ma, Abouzeid Os, H. Abramowicz, H. Abreu, R. Abreu, Y. Abulaiti, Acharya Bs, L. Adamczyk, Adams Dl, J. Adelman, S. Adomeit, Adye Tj, T. Agatonovic-Jovin, Aguilar-Saavedra Ja, M. Agustoni, Ahlen Sp, F. Ahmadov, G. Aielli, Åkerstedt Ho, Åkesson Tpa, G. Akimoto, Akimov Av, Alberghi Gl, Albert Jb, S. Albrand, Alconada Verzini Mj, M. Aleksa, Aleksandrov In, C. Alexa, Alexander Gk, G. Alexandre, Alexopoulos Ta, M. Alhroob, G. Alimonti, L. Alio, Alison Jm, Allbrooke Bmm, Allison Lj, Allport Pp, Almond Je, A. Aloisio, A. Alonso, F. Alonso, C. Alpigiani, Altheimer Ad, B. Álvarez González, Alviggi Mg, K. Amako, Y. Amaral Coutinho, C. Amelung, D. Amidei, Amor Dos Santos Sp, Amorim As, S. Amoroso, N. Amram, G. Amundsen, C. Anastopoulos, Ancu Ls, N. Andari, Andeen Tr, Anders Cf, G. Anders, Anderson Kj, A. Andreazza, V. Andrei, Anduaga Xs, S. Angelidakis, I. Angelozzi, P. Anger, A. Angerami, F. Anghinolfi, Anisenkov Av, N. Anjos, A. Annovi, A. Antonaki, M. Antonelli & A. - unknown
    © 2014, The Author. A search for supersymmetry in events with large missing transverse momentum, jets, at least one hadronically decaying tau lepton and zero or one additional light leptons, has been performed using 20.3fb−1of proton-proton collision data at √ s= 8 TeV recorded with the ATLAS detector at the Large Hadron Collider. No excess above the Standard Model background expectation is observed in the various signal regions and 95% confidence level upper limits on the visible cross section for new (...)
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  38. Books on Personal Identity Since 1970.Kenneth F. Barber, Jorge Je Gracia, York Press, Andrew Brennan, Caroline Walker Bynum, Michael Carrithers, Roderick M. Chisholm, I. L. La Salle & Frederick C. Doepke - 2003 - In Raymond Martin & John Barresi (eds.), Personal Identity. Blackwell.
     
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  39.  13
    Socialism and Culture: Do We Remember It at All?Dusan Boskovic - 2012 - Filozofija I Društvo 23 (3):313-332.
    The immediate motive for organizing the Belgrade symposium?Socialism and Culture? held in late 1969 were prohibitions. After June 1968 there were about forty political interventions in Serbia, considerably more than in other Yugoslav republics. The conclusion that was reached was that cultural life was provincialized and underdeveloped. The author in this paper extends the topic to a more global level since the intentions of the dialogue allowed for that. Data on Goli Otok, provided by Milovan Djilas, fit well with (...)
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  40.  33
    Filozofija Medija – Je Poruka.Sead Alić - 2010 - Synthesis Philosophica 25 (2):201-210.
    Mišljenje koje ukazuje na značenje posrednika u procesu spoznaje jednim svojim dijelom ulazi u područje gnoseologije. Probijajući se do biti promišljanoga, te odstranjujući ono što pripada posrednicima u procesu spoznaje, ovo je mišljenje dijelom i svojevrsna »proširena hermeneutika «. Proučavajući napredovanje spoznaje o posredovanosti same spoznaje, te napredovanje iskustva u kontekstu medija posredovanja, ovo je mišljenje i svojevrsna fenomenologija. Sabirući u sebi teorijsko, praktičko i poetičko, filozofija medija želi biti mišljenje koje nije određeno slikom, gramatikom, pojmom, kontekstom, performanceom, psihologijom nastupa, (...)
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  41. Co je člověk? Petr Auriol a role kognitivní psychologie ve středověké definici člověka.Lukáš Lička - 2015 - In Jan Herůfek (ed.), Pojetí důstojnosti člověka od antiky po současnost. Ostravská univerzita. pp. 55-78.
    [What is the Human Being? Peter Auriol and the Role of Cognitive Psychology in the Medieval Definition of the Human Being: ] This paper explores how medieval philosophers used cognitive psychology in defining what the human being is, paying special attention to the Franciscan thinker Peter Auriol (c. 1280 – 1322). First, I examine the motivations of Auriol’s claim that the property of being alive is bound to the property of being cognitive (i. e. being capable of cognition). Then, the (...)
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  42. Je¤ McMahan.Jeff McMahan - unknown
    How does one explain an interest in ethics? In my case the interest has never been “intellectual” or “academic.” I have never been drawn to metaethics. Rather, I have always been aware that there’s a lot wrong in the world and I have wanted to do what I could to help put it right. I grew up in the American south during the years of the Vietnam War and the civil rights movement. That gave me a lot to think about. (...)
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  43.  16
    U čemu je problem opažanja?Tim Crane - 2006 - Filozofska Istrazivanja 26 (2):257-282.
    Što je distinktivno filozofski problem opažanja? Ovdje se tvrdi da je to konflikt između prirode opažajnog iskustva kakva nam se intuitivno čini, te stanovitih mogućnosti koje su implicitne upravo u ideji iskustva: mogućnosti iluzije i halucinacije. Opažajno iskustvo čini nam se kao odnos prema svojim objektima, vrsta »otvorenosti prema svijetu« koja uključuje izravnu svijest postojećih objekata i njihovih svojstava. Ali ako netko može imati iskustvo iste vrste a da objekt nije tamo – halucinaciju objekta – onda izgleda da opažajno iskustvo (...)
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  44.  5
    Zašto je živopisni gradić dobio aureolu svetosti?Esad Ćimić - 2010 - Filozofska Istrazivanja 30 (1-2):323-333.
    Članak predstavlja osvrt na knjigu Stolačka čaršija. U vidiku perenijalne filozofije bosanskohercegovačkog znanstvenika, pisca i intelektualca Rusmira Mahmutćehajića. Prema autorovu mišljenju, dvije nedvojbene kvalitete Mahmutćehajićeve knjige su kolosalno dočaran doseg perenijalne filozofije i nenadmašna kreacija njene primjene na primjeru starog hercegovačkog gradića Stoca.This article is a review of the book The Stolac Čaršija. In the Light of the Perennial Philosophy by Bosnian scholar, writer and intellectual Rusmir Mahmutćehajić. According to the author, two indisputable qualities of Mahmutćehajić’s book are the colossally (...)
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  45. Je, Tu, Nous: Towards a Culture of Difference.Luce Irigaray - 1992 - Routledge.
    A passionate celebrator of "sexual difference," Luce Irigaray was never simply after the social equality that her generation so publicly demanded. She was seeking more fundamentally a society that celebrated the differences between the genders and their coming together in a union without hierarchy. As she formulates it in this compellingly readable introduction to her own thought, Irigaray is writing about how "I" and "You" become "We." Exploring along the way women’s experiences of motherhood, abortion, the AIDS crisis and the (...)
     
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  46. Feminističko Iskušavanje Feminizma-Adriana Zaharijević (Ur.): Neko Je Rekao Feminizam?-Kako Je Feminizam Uticao Na Žene XXI Veka, Beograd, Žene U Crnom+ Centar Za Ženske Studije I Istraživanje Roda+ Rekonstrukcija Ženski Fond, 2008.Una Popović - 2008 - Filozofija I Društvo 19 (2):259-264.
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  47.  23
    Le Je Pense Comme Facteur de Vérité: Adéquation, Cohérence Et Communauté Sémantique.Paulo Jesus - 2010 - Kant-Studien 101 (2):167-188.
    This article proposes a reading of the Kantian transcendental apperception that attempts both to reinforce the cognitive efficacy of its spontaneity and to determine the modus operandi of its unifying function . Thus, being irreducible to a pure logical form , the I think is meant to constitute the qualitative unity of all possible representational system, insofar as it performs an infinite process of semantic or narrative unification. From this standpoint, the I think denotes the key operation that produces meaning, (...)
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  48. Zašto je supstituciona teorija reprezentacije nespojiva sa tradicionalnim određenjem estetike? Kritika filozofije umetnosti AC Dantoa.Stefan Ristić - 2006 - Filozofija I Društvo 2006 (29):163-181.
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  49.  31
    After Alice After Cats in Derrida's L'animal Que Donc Je Suis.Jessica Polish - 2014 - Derrida Today 7 (2):180-196.
    In this essay, I argue that Derrida cannot pursue the question of being/following unless he thinks through the question of sexual difference posed by figures of little girls in philosophical texts and in literature, specifically as posed by Lewis Carroll's Alice whom Derrida references in L'animal que donc je suis. At stake in thinking being after animals after Alice is the thought of an other than fraternal following, a way of being-with and inheriting from others that calls for an account (...)
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  50.  36
    Ce que « Je » dit du sujet.Stéphane Chauvier - 2009 - Les Etudes Philosophiques 88 (1):117.
    Si l’usage contemporain du concept de sujet s’est introduit en philosophie à la faveur d’une substantivation des mots « je » et « moi », cet usage peut-il résister à une compréhension moins fantastique du sens du mot « je »? Nous montrons en quoi le penseur d’une pensée en première personne peut être littéralement considéré comme un sujet absolu, la subjectivité étant alors moins synonyme d’intériorité que d’inhésion ou de prédication réelle.Ce que « Je » dit du sujetIs the (...)
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