The research presented in this article aims to contribute both quantitatively and qualitatively to the discussion on family versus non-family businesses' differences in ethical core values, culture and ethical climate. The purpose of our article is to better understand the association between the degree of involvement of a family in an enterprise and its influence on the enterprise's core values, culture and ethical climate as the constitutional elements of enterprise ethical behaviour. The research indicates that family as well as non-family (...) enterprises maintain positive attitudes towards the core values with ethical content. Regarding the type and strength of culture as well as the type of ethical climate, our research results indicate significant differences between family and non-family enterprises. (shrink)

Joachim Ritter i drugi su pokušali opravdati duhovne znanosti pomoću teorije »kompenzacije«. Prema Ritteru, duhovne znanosti nadoknađuje gubitke i rizike uzrokovane progresom modernizacije. Teorija kompenzacije naizgled opravdava duhovne znanosti u odnosu prema dinamici modernog svijeta. To se prima facie čini privlačnim u vremenu kada je očit uspjeh prirodnih znanosti i tehnologije, a duhovne znanosti stavljene u položaj u kojem se moraju braniti. U članku se razmatraju četiri prigovora teoriji kompenzacije: teorija je obilježena antikvarnim pristupom povijesti; uzima u obzir samo konzervatorsku (...) funkciju duhovnih znanosti; degradira duhovne znanosti smatrajući ih tek dodatkom i dopunom kulturnih promjena; te precjenjuje njihovu sposobnost u uravnoteženju gubitaka i rizika modernizacije. Disertacija o povijesti crkve ne nadoknađuje moderni gubitak vjere. Esej o Casparu Davidu Friedrichu nije nikakva nadoknada za uništen krajolik. Uvjerenje da za svaki gubitak ili štetu postoji kompenzacija je vjerojatno vezano uz religijsko vjerovanje u oprost ili uz filozofske argumente za teodiceju. Zaključak je taj da se duhovne znanosti ne smije opravdavati argumentima korisnosti. One su »korisne« jer ne moraju uopće biti korisne. (shrink)

At the end of section §6 in the Analytic of the Beautiful, Kant defines taste as the “faculty for judging an object or a kind of representation through a satisfaction or dissatisfaction without any interest”. On the face of it, Kant’s definition of taste includes both; positive and negative judgments of taste. Moreover, Kant’s term ‘dissatisfaction’ implies not only that negative judgments of taste are those of the non-beautiful, but also that of the ugly, depending on the presence of an (...) actual displeasure. (shrink)

Još od 2001., nakon što je Kina odabrana za domaćina Olimpijskih igara 2008., taj je izbor bio izvorom niza kontroverzi koje su se većinom usredotočile na pitanja ljudskih prava. Na ove kritičke ocjene odgovoreno je mjerama kineskih vlasti: od 2003. godine ustavnim amandmanom koji se referira na »azijske vrijednosti« i uvođenje Hu Jintaovog programa »harmoničnog društva«. Rad se pretežno usredotočuje na međukulturne aspekte rasprave o statusu ljudskih prava u Kini. Prvo se analiziraju glavna pitanja i uspoređuju različiti načini na koje (...) se pristupalo ljudskim pravima kako u Kini tako i u inozemstvu. Zatim se analiziraju neusklađenosti tih ocjena unutar dvaju osnovnih okvira: doktrine univerzalnih ljudskih prava i doktrine harmoničnog društva, zasnovanog na konfucijanskom svjetonazoru. Završno se preispituju aktualne rasprave o problemima ljudskih prava pomoću međukulturne supostavljenosti navedenih dvaju okvira i mogućnosti dijaloga tih dviju ocijenjenih pozicija. (shrink)

The aim of this paper is twofold. First, to explain the distinction between Kant’s notions of the sublime and ugliness, and to answer an important question that has been left unnoticed in contemporary studies, namely why it is the case that even though both sublime and ugliness are contrapurposive for the power of judgment, occasioning the feeling of displeasure, yet that after all we should feel pleasure in the former, while not in the latter. Second, to apply my interpretation of (...) the sublime and ugliness to contemporary art, and to resolve certain issues that have been raised in accounting for the possibility of artistic sublimity. I argue that an experience of a genuine artistic sublimity is an uncommon occurrence. I propose that the value of contemporary art can be best explained by referring to Kant’s notion of ugliness and his theory of aesthetic ideas. (shrink)

This paper is based on the concept of inclusion as a process of recognising and minimising the barriers to learning and participation of all children, with teachers as the key players in implementing inclusion in practice. There are two key questions: How do teachers rank different groups of marginalised children? How do teachers see their own role, the role of the marginalised and other children, and their parents in the inclusion process? The groups included in the research were children with (...) special needs, migrants from former Yugoslavia, Roma/Gypsies and children from poor families. In the latter group, it also looked at their counterparts, the children of wealthy parents. Research carried out on a representative sample of primary school teachers in Slovenia showed that children with special needs are among all surveyed groups of children those seen as the most helpless. For these children, teachers are also most likely to lower learning and discipline standards, while at the same time feeling the least qualified to teach them and seeing them also as having the lowest abilities. In the teachers’ opinion, parents of other children have the greatest reservations when their child associates with a Roma/Gypsy child, and teachers also put the least trust in Roma/Gypsy parents. (shrink)

This article explores critiques and reformulations of Habermas’s concept of communicative action as presented by feminist authors. Numerous articles considering communicative action as developed by Habermas from a feminist perspective have been published, but no systematic analysis of these arguments exists. This article aims to fill the gap by providing an examination of various readings of communicative action from a feminist standpoint. If, on one hand, the article collects the dispersed feminist critique of communicative action and offers insight into feminist (...) argumentation, its aim is, on the other hand, to reflect the critique itself. Therefore, attention is devoted both to feminist readings of communicative action, as well as to the potential shortcomings of these readings that are detected by a closer examination of Habermas’s own works. The article’s aim is also to show how feminist critics, in their interpretations and reformulations of communicative action, focus on an explication of the inclusive elements of communicative action. (shrink)

In order to realise increasingly complex objectives of compulsory education, it is necessary to have in place appropriate teaching concepts as well as assessment and testing guidelines. The question, however, is what should be assessed: levels of acquired knowledge, skills or attitudes? Should assessment be only a measure of the educational process outcomes, or should it also measure the process of knowledge acquisition itself? How should assessment be carried out in order to respect the principle of fairness and justice? In (...) this paper, we will present results of a research project in which we were interested to find out what teachers would assess if it were up to them to decide. Our survey was conducted on a representative sample of primary school teachers in Slovenia. In spite of clear regulations prescribing that teachers should only assess pupils’ progress in relation to the defined objectives and knowledge standards, teachers underlined the necessity to also consider other aspects of children’s development. (shrink)

In this paper I offer an alternative interpretation of Immanuel Kant’s theory of laughter that can meet the challenges left behind by the interpretations that have so far been given. I argue that laughter is a reaction to the dissolution of nonsense, which takes the form of realizing our own misconceptions about the object. Laughter reveals something about our cognitive and rational system: namely, that it is insufficient to explain all of our experiences and perceptions of the world and that (...) we often need to revise our expectations in order to make sense of the world. In this respect, laughter stands in a direct opposition to Kant’s notion of the sublime. (shrink)

This article analyses the controversy on the topics of prostitution and human trafficking online by way of researching the structure and discourses of non-commercial websites. Previous research has shown that general-public, media and theoretical discussions tend to dichotomize the two phenomena, reconfirming the dividing lines between them. Realities are much more complex, pointing to the inadequacy of the division and to the interchangeable relations between the phenomena that are manifested at the intersection of economic, social and political developments determined by (...) gender, ethnicity and class inequality. We explore in this article whether online discourses and debates reinforce the divide or, alternatively, provide new approaches to treating prostitution and trafficking as interrelated phenomena, because they are, increasingly, becoming migration and labour issues in the wider sense. (shrink)

In the Critique of the Power of Judgment, Kant introduces the notion of the reflective judgment and the a priori principle of purposiveness or systematicity of nature. He claims that the ability to judge objects by means of this principle underlies empirical concept acquisition and it is therefore necessary for cognition in general. In addition, he suggests that there is a connection between this principle and judgments of taste. Kant’s account of this connection has been criticized by several commentators for (...) the reason that it leads to the ‘everythingisbeautiful’ problem. In this paper I argue, contrary to these objections, that both finding an object beautiful and acquiring the concept represent the satisfaction of the same principle of nature’s purposiveness, which refers to the same cognitive need we have, that is, to systematize experience. I avoid the ‘everything is beautiful’ problem by arguing that aesthetic reflection refers to the synthesis of object’s individual and distinctive properties, while logical reflection refers to the synthesis of object’s general properties that it shares with other objects of its kind. Because aesthetic purposiveness is different from logical purposiveness, this allows for the possibility that we can have an object of cognition, without finding this object beautiful. (shrink)

The aim of my paper is to argue that Kant’s aesthetic ideas can help us to overcome cognitive limitations that we often experience in our attempts to articulate the meaning of abstract concepts. I claim that aesthetic ideas, as expressed in works of art, have a cognitive dimension in that they reveal the introspective, emotional, and affective aspects that appear to be central to the content of abstract phenomena.

In § 49 of the Critique of the Power of Judgment Kant puts forward a view that the feeling of pleasure in the experience of the beautiful can be stimulated not merely by perceptual properties, but by ideas and thoughts as well. The aim of this paper is to argue that aesthetic ideas fill in the emptiness that abstract and emotion concepts on their own would have without empirical intuitions. That is, aesthetic ideas make these concepts more accessible to us, (...) by creating image schemas that allow us to think about these abstract concepts in a way linked to sensory experience, thereby imbuing them with a more substantive meaning and understanding. (shrink)

The aim of this paper is to resolve some of the inconsistencies within Kant’s theory of aesthetic ideas that have been left unaddressed by previous interpretations. Specifically, Kant’s text appears to be imbued with the following two tensions. First, there appears to be a conflict between his commitment to the view that mere sensations cannot function as vehicles for the communication of aesthetic ideas and his claim that musical tones, on account of being mere sensations, can express aesthetic ideas. Second, (...) his description of musical form as consisting of a play of aesthetic ideas that leave behind no thoughts appears to be incongruous with his formulation of aesthetic ideas as free imaginative representations that contain a wealth of thoughts and meanings. If what it means to express aesthetic ideas is precisely to stimulate much thinking, then how can an object exist that expresses aesthetic ideas, but without leaving any thoughts behind? I attempt to resolve these two perceived tensions by proposing a distinction between reflective and non-reflective aesthetic ideas communicated by form and mere sensations respectively. (shrink)

The aim of this paper is to resolve some of the inconsistencies within Kant’s theory of aesthetic ideas that have been left unaddressed by previous interpretations. Specifically, Kant’s text appears to be imbued with the following two tensions. First, there appears to be a conflict between his commitment to the view that mere sensations cannot function as vehicles for the communication of aesthetic ideas and his claim that musical tones, on account of being mere sensations, can express aesthetic ideas. Second, (...) his description of musical form as consisting of a play of aesthetic ideas that leave behind no thoughts appears to be incongruous with his formulation of aesthetic ideas as free imaginative representations that contain a wealth of thoughts and meanings. If what it means to express aesthetic ideas is precisely to stimulate much thinking, then how can an object exist that expresses aesthetic ideas, but without leaving any thoughts behind? I attempt to resolve these two perceived tensions by proposing a distinction between reflective and non-reflective aesthetic ideas communicated by form and mere sensations respectively. (shrink)

Ralph Waldo Emerson once wrote: “In the tranquil landscape, and especially in the distant line of the horizon, man beholds somewhat as beautiful as his own nature” (2003. 39). Th e poet captures nicely an idea, dominant in the contemporary environmental aesthetics, namely, that aesthetic appreciation of nature is intimately connected with the moral nature within us. Many of us have experienced when in contact with nature that its beauty moves us in a way that goes deeper than its initial (...) appeal; it elicits in us a feeling of comfort, hope, a sense of well-being and belonging to the world. My aim in this paper is to propose an explanation of the connection between our aesthetic experience of natural beauty and our moral ideas. I approach this problem in light of Kant’s aesthetic theory put forward in the Critique of the Power of Judgment. (shrink)

In Kant’s aesthetic theory, the association of ugliness with aesthetic ideas is not immediately apparent. Even more, it has been argued by most of Kant’s commentators that ugliness cannot express aesthetic ideas. In short, they claim that accordance with taste (i.e. free harmony between imagination and understanding) is a necessary condition for an aesthetic idea to be expressed in a way that makes sense to others. But if production of aesthetic ideas must be restrained by taste in order to have (...) meaning and if ugliness consists in a disharmony between imagination and understanding (i.e. discordance with taste), then it follows that ugliness must essentially be nonsensical. My aim in this paper is to propose a different interpretation of the relation between Kant’s notions of aesthetic ideas and taste such that it can accommodate an ugly aesthetic idea into the overall aesthetic picture. I will argue that even though ugliness does not conform to taste it is nevertheless related to taste and thus it remains consistent with Kant’s view that taste is required for the communication of aesthetic ideas. (shrink)

The research presented in this paper aims to challenge the belief held by some education professionals that Roma pupils do not value education. The research sample included groups of Roma pupils from two countries (Slovenia and Serbia) and from different socio-economic backgrounds. The results suggest that the majority of the pupils are aware of the importance of education. However, there are significant differences in their sense of identification with school. Roma pupils from families whose socio-economic background is comparable to that (...) of the majority population are more appreciative of educational success, feel more accepted by teachers and classmates and are better able to connect education with their own lives. Roma pupils from families of lower socio-economic background associate school with failure, discrimination and rejection by teachers and classmates. Barriers to these pupils? learning and social participation may be related to their tendency to drop out of the compulsory education. (shrink)

We suggest the “sensitizing concept of mediatization” as an analytical tool to analyze public communication of social movements in times of social, economic and political crisis, and we apply the tool to explore the case of the Slovenian uprisings of 2012–13. First, theoretically, we couple Tilly’s understanding of social movements’ practices with Hjarvard’s distinction between “direct” and “indirect” forms of mediatization. Second, in the empirical part, we categorize and classify movement organizations, activist initiatives and political groups into two distinct groups (...) and observe how they respond to the media logic of newsworthiness and the political logic of office-seeking during the contentious actions of mass mobilization. We observe asymmetrical responses to processes of mediatization, which vary according to organizational structure, practices and movements’ vision of social transformation. The article shows how different protest groups respond to the three media logic techniques: a) personalization of political actors, b) decontextualization and simplification of transformative potential that are inherent to protest cycles, and how the two mobilized groups interact with the journalistic focus on c) spectacle and images of violence. We argue that the more the specific movement/group expresses criticism over the interplay of the media and the political logic, marked by the three discursive modes mentioned, the less it adopts the dominant media logic and the more it seeks for alternative and innovative media action. (shrink)

18. yüzyılın başlarında vefat ettiği düşünülen Şevkizâde Süleyman Efendi, tütün kullanımının yaygınlaştığı ve şiddetli yasaklamalar sonrası yasakların gevşediği bir dönemde yaşamış bir Osmanlı âlimidir. Bu dönem, Şeyhülislam Bahâî Mehmed Efendi’nin tütünün mubahlığına dair verdiği fetvası ve devletin tütünü resmen vergilendirmesi sonrasına tekabül eder. Söz konusu dönemde tütün kullanmanın hükmüyle ilgili tartışmalar yoğun bir şekilde devam etmekte olup, lehte ve aleyhte pek çok risâle kaleme alınmıştır. Konuyla ilgili risale kaleme alan müelliflerden biri olan Şevkizâde risalesinde, tütün kullanımı ile ilgili tartışmalarda uygun (...) olmayan deliller ve hakarete varan sert bir üslup kullanıldığı, tütün içilmesine engel olmak ve fitneyi önlemek üzere bu eserlerde konuyla ilgili nass bulunmadığı ve kıyasla hüküm istihraç etmenin ihmal edildiği gibi pek çok asılsız iddialarda bulunulduğunu belirtir. Söz konusu tartışmaların ise insanları kafa karışıklığı içinde bıraktığını, bu nedenle Kitap, sünnet ve müçtehitlerin görüşleri ışığında mesele ile ilgili doğruları ortaya koymak üzere kısa bir risale telif ettiğini belirtir. Tütünle ilgili genellemeci bir hükümden kaçınan Şevkizâde risalesinde; tütün kullananların mescide gelmekten menedilmesi, tütünün habâisten olup olmadığı, devlet başkanının tütün hakkındaki emrinin hükmü ve bağlayıcılığı, tütün kullanmanın haramlığını ve mubahlığını savunanların bazı iddialarının değerlendirilmesi ve tütün içmenin oruca etkisi gibi meselere ayrı ayrı temas eder. Bu makalede Şevkizâde’nin tütün hakkındaki risâlesi tanıtıldı ve incelendi, ayrıntılı olarak muhtevasına temas edildi ve son olarak risâlenin tahkikli metnine yer verildi. (shrink)

This study aimed to investigate the student-athletes' capability to face the academic, sport, and social challenges during the coronavirus disease 2019 lockdown and to disclose novel aspects of dual careers. A 32-item online survey encompassing demographic characteristics, sport and university engagement, support and dual-career benefits, physical activity, sitting time, and the time deemed necessary to recover the previous level of performance was developed. Four hundred sixty-seven student-athletes from 11 countries, competing in 49 different sports at regional, national, and international levels, (...) and enrolled at high school and university levels completed the survey. During the lockdown, the respondents decreased the time dedicated to sport and academics, although they maintained an active lifestyle. Student-athletes from countries under severe contagion were more likely to train at home, dedicate to academics, and receive support from the coach but less likely receive support from their teachers. With respect to their team sport counterparts, athletes competing in individual sports trained more and were more likely to receive support from their coaches. International athletes showed the highest training time and support from their coaches and as student-athletes. High school students received more support from their coaches and teachers, whereas university students were more likely considering dual careers useful to cope with the COVID-19 pandemic. This study substantiates the relevant role of competitive sports participation in the maintenance of active lifestyles, with student-athletes considering home training and e-learning valuable resources during the lockdown. Furthermore, their sport and academic commitments helped student-athletes cope with the emergency of the COVID-19 pandemic. (shrink)

Beauty, Ugliness and the Free Play of Imagination Mojca Küplen Springer. 2015. pp. 152. £74.99.

Številka 45-46 revije Phainomena z naslovom „Evropsko sporazumevanje – filozofsko razumevanje združuje filozofsko refleksijo o evropskosti s hermenevtičnimi in fenomenološkimi študijami o temah, ki so temeljito opredelile evropski duh v prejšnjem stoletju. Na podlagi tega je mogoče oblikovati vprašanje o filozofsko smislu evropskosti danes in o možnosti prihodnjega evropskega sporazumevanja. Osnovo za to diskusijo najdemo v Husserlovem delu Kriza evropskih znanosti in transcendentalna fenomenologija. .The 45-46 issue of the philosophical journal Phainomena, “European Coming to an Understanding – Philosophical Understanding”, is (...) a collection of philosophical reflections on Europe introducing a number of hermeneutic and phenomenological studies of the topics which fundamentally determined the spirit of Europe of the 20th century. On this basis, it is possible to pose questions about the philosophical meaning of Europe today and of the possibility of the future European coming to an understanding. The fundamental work of this enterprise is Husserl’s work Crisis of European Sciences and Transcendental Phenomenology. (shrink)

V pričujočem sklopu so prevedena izbrana pisma Galilea Galileija ter njegovih korespondentov o problematiki razmerja med naravoslovnim oz. filozofskim raziskovanjem in Svetim pismom in s to problematiko povezani dokumenti iz Vatikanskega tajnega arhiva iz obdobja t. i. Galileijevega prvega procesa. Sklop zaključuje Galileijeva Razprava o morskem plimovanju, ki vsebinsko sicer ne zadeva omenjene problematike, je pa nastala kot posledica takratnega dogajanja. Vsa pisma so prevedena po kritični izdaji Galileijevih del, Le Opere di Galileo Galilei, ur. Antonio Favaro, Barbèra, Firence 1890–1909. (...) Dokumenti iz Vatikanskega tajnega arhiva so prevedeni po kritični izdaji I documenti vaticani del processo di Galileo Galilei. Nuova edizione accresciuta, rivista e annotata da Sergio Pagano, Archivio segreto vaticano, Mesto Vatikan 2009. Prevod Mojca Mihelič. Besedili Galileo Galilei poklican h kardinalu Bellarminu in Ukor kardinala Roberta Bellarmina Galileu Galileiju je prevedel Gašper Kvartič. Opombe in komentarji Matjaž Vesel in Mojca Mihelič. (shrink)

U članku se etimološki istražuju ključne riječi globalizacije: bios, technē i logos, te se dodatno interpretiraju u kontekstu egzistencijalne fenomenologije. U ovu svrhu se poziva samo na Heideggera, koji je pokrenuo egzistencijalnu interpretaciju antičkih pojmova, nego i na Husserla, Gadamera, Lévinasa i Bakhtina. Predstavljene su tri teze: 1) naše tijelo je neodvojivo od duhovnog okoliša, gdje sazrijeva dobivajući duhovne funkcije, tj. poduhovljenjem, imenovanjem i ostvarivanjem; 2) duhovni okoliš je istovremeno tehnološki, gdje se technē treba interpretirati kao umijeće stvaranja interaktivne komponente (...) okoline kao što je tijelo i duh; 3) logos kao riječ i ime pretpostavlja tekst, tj. knjigu koju piše naš život i kontekst tj. interakcija tekstova kao životnih priča. Tvrdi se da se bios, technē i logos trebaju interpretirati analogno, tj. kao interaktivne komponente egzistencijalnog stvaranja, koji uključuju različite nivoe veza između duhovnog okoliša i životne priče koja se razvija u njemu. Bios je povezan s tjelesnim aspektom egzistencijalnog stvaranja: naš je život od rođenja do smrti nerazdvojiv od uključenosti fenomenâ u tjelesnu vremensku i prostornu cjelinu koja je uključena u duhovni okoliš. Logos odražava lingvističko-skriptualnu narav duhovnog konteksta okoliša. Technē se interpretira istodobno kao čin stvaranja egzistencijalne cjeline i kao čin njezinog zapisa u ovaj kontekst. Kao rezultat toga, bios, technē i logos se interpretiraju alternativno diskursu globalizacije. (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)