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)

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)

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)

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)

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.

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)

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)

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)

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)

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)

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)

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)

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)

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)

Članak se bavi etičkim značajem prihvaćanja transcendencije svake osobe. Autor zagovara sljedeće teze: transcendentna antropologija je pozitivan čimbenik personalizma; povreda solidarnosti je fundamentalno zlo; apofatička antropologija je realistički nazor; trebamo izbjegavati ekstremne pozicije po pitanju identiteta: nihilističke ili neutralističke s jedne, te nekritičko prihvaćanje i njihovo okoštavanje s druge strane; ispravan pristup identitetima je kritički realizam i dijaloški univerzalizam; princip dubljeg identiteta je duh; transcendentna antropologija je pozitivan čimbenik solidarnog stava. Autor zaključuje da stav transcendentne antropologije nudi dobru pozadinu za (...) otvorenost prema drugome, za odnosni i solidarni stav, kao i za živuće tradicije. Nadalje, nudi također i dobre temelje za kulturnu i intelektualnu razmjenu, za odgovornu toleranciju radikalno drukčijeg i za osjećaj potrebe za bivanjem izloženim utjecaju drugih. (shrink)

Webrova vznemirljiva teza iz dela Protestanska etika in duh kapitalizma, ki sprva izgleda tako neverjetno, je bila od svoje prve objave deležna številnih kritik, spodbijajo pa jo vse do danes. Ena izmed številnih kritik, pa ostaja še posebej nepopustljiva: če je duh samoodpovedovanja primeren za kapitalistično podjetništvo, pa ekonomije ne poganjajo samo podjetniki; ekonomija potrebuje tudi potrošnike, ki so pripravljeni kupiti več od tega, kar predstavlja njihove dejanske potrebe. Po Benjaminu je kapitalizem religija brez dogme ali teologije in ni nič (...) drugega kot čisti kult. Kot takšen sestoji v nenehnem slavljenju vernika, ki svojo vero udejanja skozi porabo in potrošnjo. V nadaljevanju bi rad izpostavil tezo, da nam vzporejanje dveh momentov krize – krize Druge svetovne vojne in krize 2008 –, omogoča na novo osvetliti Webrovo slavno tezo o asketski naravi kapitalizma, ter podal novo razlago tega, zakaj investicijski kapitalizem in potrošniški kapitalizem sploh nista protislovna, temveč konec koncev popolnoma sovpadata. Med drugo svetovno vojno sta namreč vladi Združenih držav Amerike in Kanade izdali niz propagandnih plakatov, katerih cilj je bil zmanjšati porabo in preusmeriti finančne sile gospodinjstev v prid skupnega vojnega napora. Mnogi od teh plakatov, ki so jih naredili nekateri najbolj zviti oglaševalci tistega časa, so črpali iz najgloblje zakoreninjenih načel puritanizma Nove Anglije: dolžnosti samoomejevanja. Sporočilo je bilo v naslednjem: vaši prihranki bodo odrešljivi ob koncu vojne, to pa le malce premesti Calvinovo perspektivo varčevanja, ki omogočajo odrešitev v času ob koncu sveta. Danes bi bilo dobro, če bi premislili eshatološke implikacije teh prerokov, ki predpisujejo najboljše obnašanje ob dogodku konca krize. (shrink)

Mediteransko nasljeđe kulture, filozofije, povijesti i umjetnosti nepregledan je univerzum procesa, informacija, sinteza i imaginacija. Sam po sebi, Mediteran se predstavlja kao jedna opća imenica takvog opsega da predstavlja rod u kojem je velik dio opće europske kulture uvijek jedna od njegovih vrsta. No, ipak, riječ je o dojmu koji ne može težiti precizno utvrđenoj konstataciji već jednoj općoj opservaciji koja samo pokazuje da zamisao o zahvaćanju u smisao Mediterana kao nasljeđa ili suvremenosti predstavlja jedan ogroman, ali nikad dokraja dovršen (...) posao.Kao opće i široko obuhvatno ime, mediteranski prostor, onaj virtualni i onaj stvarni, otvorio je prostor mnogim iznimnim osobnostima. koje ukazuju na pojedinačni značaj svake od njih. Neizbježno, one ne mogu u kontekstu mediteranskog prostora predstavljati više od pojedinačnog slučaja koji nikad ne može obuhvatiti cjelokupni doseg pojma mediteranskog. Ali ono što mogu jest obznaniti one vlastite dosege koji ukazuju na vrijednost onoga što im je u mediteranskom prostoru otvoreno da misle, stvaraju i žive. U kontekstu Mediterana tu je uvijek prisutna jedna dimenzija napetosti između općeg i pojedinačnog, između napora da se izrazi duh vremena i nasljeđa, vlastito slaganje i neslaganje s njim, ali i promišljanje koje može probiti duh danog. Jedan od takvih filozofskih i umjetničkih osobnosti jest Albert Camus. Kao jedna od danas gotovo zaboravljenih figura mišljenja i umjetnosti, njegovo propitivanje humaniteta u djelima kao što su Mit o Sizifu i Pobunjeni čovjek svojevremeno su ostavili dubok trag iza sebe. Iako on nije napisao svoje pismo o humanizmu kao što je to učinio Heidegger , njegovo se djelo čini kao poseban slučaj jednog općeg govora o humanizmu suprotstavljen i zasigurno najpoznatijem intelektualcu svog doba, Jeanu Paulu Sartreu, intelektualnom hegemonu onoga doba. Postoji iskušenje da se Camusa u toj konstelaciji dovede u vezu s, recimo, stoicizmom, no time bismo promašili bit u odgovaranju na pitanje koliko bi njegov humanizam imao snage biti suvremeni humanizam, a koliko nova tehnika interpretiranja istog. Stoga mi je namjera propitati, suvremenu mogućnost tvorbi Camusovih promišljanja o povijesti, humanizmu, politici i umjetnosti, kao i danas uočljivi pomak u odnosu na prijašnje dosege u propitivanju etičnosti, politike i umjetnosti na mediteranskom prostoru.The cultural, philosophical, historical and artistic heritage of the Mediterranean is a measureless universe of processes, information, syntheses and imaginations. In itself, the Mediterranean portrays a general noun of such scope that it represents a kind in which a large part of general European culture is always but one of its sub varieties. However, this is but an impression, which cannot aspire to become a precisely verifiable or verified statement, or a general observation, which only demonstrates that the idea of penetrating the meaning of the Mediterranean as a heritage or contemporaneity represents an enormous yet never fully completed task.The Mediterranean space – both the virtual and actual – as a general and widely inclusive toponym has opened its doors to countless exceptional individuals, who point to the particular significance of each. Inevitably, within the context of the Mediterranean space they cannot exemplify more than a particular case that can never embrace the range of the Mediterranean concept as a whole. Yet, what they can do is disclose their own reaches that point to the value of that which is open to them in the Mediterranean realm to be thought, created and lived. A dimension of tension between the general and the particular, between the effort to express thespirit of time and heritage, one’s agreement and disagreement with it, as well as one’s reflections capable of penetrating the spirit of the given – are invariably present within the context of the Mediterranean. One such philosophical and artistic individual is Albert Camus. As one of the almost forgotten figures of thought and art today, his questioning humanity in The Myth of Sisyphus and The Rebel once left a profound trace. Although he never wrote a letter on humanism as Heidegger did , his work appears to be a special case of a general speech on humanism opposed to even surely the most famed intellectual of his time, Jean-Paul Sartre, the intellectual hegemon of his time. Within this constellation one can easily be tempted to compare Camus with, for example, Stoicism, but by doing so one would fail to answer the question of whether his humanism has the strength to be a contemporary humanism or just a novel interpretation technique of the same. This paper intends to examine the contemporary possibilities of constructing Camus’s reflections on history, humanism, politics and art, as well as the today distinct shift in relation to the earlier reaches of the studies into ethicality, politics and art within the space of the Mediterranean. (shrink)

Povijest je u Hölderlina shvaćena kao usud kroz koji se duh odašilje iz svojega prvotnog sjedinjenja u svoju razdvojenost. Unutar jedinstvenog povijesnog usuda razlikuju se osobito grčki i hesperijski usud, koji su međusobno bitno povezani. Posebni se usud dosuđuje prema određenom zakonu usuda, s obzirom na svrhu povijesti, tj. udaljenost i blizinu određenog povijesnog razdoblja od iskona povijesti. Povijest je u svojim pojedinačnim likovima razvoj samog iskona. Prikazujući se u povijesti, iskon se skriva u svojoj beskonačnosti i neiscrpnosti, sve dok (...) se u povijesnim prevratima ne očituju kao takav, nakon čega se opet oblikuje jedan novi povijesni svijet, novo posebno uzajamno djelovanje prirode i umijeća.Jedinstvo iskona ne obnavlja se kao povratak u neposrednost prvoga stanja. Ono nije puko ponavljanje prvoga jedinstva, nego takvo stanje koje sjedinjuje jedinstvo i razdvajanje. Za razliku od povijesnog posredovanja, u kojem je moguće jedino prolazno tragičko pomirenje, tu se oba suprotna ne vraćaju k sebi tek u krajnjoj suprotstavljenosti, niti u odviše sjedinjenoj zamjeni, nego u takvom pomirenju u kojem se gubi svako prekomjerje i vlada istinska prisnost onog sjedinjenog.Die Geschichte ist bei Hölderlin als das Schicksal verstanden, wodurch der Geist sich aus seiner anfänglichen Vereinigung in seine Trennung schickt. Innerhalb des einheitlichen geschichtlichen Schicksaals unterscheiden sich besonders das griechische und das hesperische Schicksal, die aufeinander wesentlich hingewiesen sind. Das besondere Schicksal wird geschickt nach dem bestimmten Schicksalsgesetz, in Bezug auf den Zweck der Geschichte, d.h. auf die Entfernung und Nähe eines bestimmten Zeitalters von dem Ursprung der Geschichte.Die Geschichte ist in ihren besonderen Gestalten die Entwicklung des Ursprungs selbst. Indem der Ursprung sich in der Geschichte zeigt, verbirgt er sich in seiner Unendlichkeit und Unerschöpflichkeit, bis er in geschichtlichen Umwälzungen sich als solcher offenbart, wenn wieder eine neue geschichtliche Welt, eine neue besondere Wechselwirkung der Natur und Kunst hergestellt wird. Die Einheit wird nicht als die Rückkehr in die Unmittelbarkeit des ersten Zustands erzielt. Sie ist keine bloße Wiederholung der ersten Einheit, sondern ein solcher Zustand, der die Einheit und die Trennung vereinigt. Im Unterschied zu der geschichtlichen Vermittlung, in welcher allein die vorübergehende tragische Versöhnung möglich ist, kehren hier die beiden Gegensätze zu sich selbst, und zwar weder bloß in der äußersten Entgegensetzung, noch in allzu vereinigten Verwechslung, sondern in einer solchen Versöhnung, in der jede Übermäßigkeit verschwindet und die wahrhafte Innigkeit des Vereinigten herrscht. (shrink)

Filon je rođen oko 25. god. pr. Kr., a umro je oko 40. pos. Kr. i za njega možemo reći da spada među glavne predstavnike židovsko-helenističke filozofije tog razdoblja. Rođen u Aleksandriji, u kojoj je utjecaj grčkog umovanja na židovski duh bio najočevidniji, Filon je među prvim filozofima koji je pokušao dati odgovore na pitanja koja proizlaze iz susreta filozofije i objavljene religije, pitanja koja će svoju kulminaciju doživjeti u srednjem vijeku. Možemo slobodno reći da je Filon bio filozof koji (...) je ranokršćanskim misliocima olakšao postupak spajanja grčke filozofije s kršćanstvom jer se on sam prilikom korištenja grčke filozofske misli za racionalno objašnjenje židovske religije susreo s većinom problema s kojima su se oni susreli pri istom pokušaju s kršćanskom religijom. Naime, on je skovao sve ključne pojmove, dao vlastita rješenja bitnih problema koja proizlaze iz gore navedenog susreta i postavio temeljna pitanja koja se nalaze u samom središtu filozofije religije, a među koja spadaju pitanja postojanja Boga i naravi Božje, spoznaje Boga od strane čovjeka, naravi i svrhe čovjeka itd. Upravo je zbog toga nakana ovog rada pokazati Filonov doprinos shvaćanju odnosa objavljene religije i filozofije te sukladno tomu ukazati na pitanja koja su se pojavila u njegovoj filozofiji – koja nisu bila izražena u antici – a koja će postati dominantna u srednjem vijeku.Philo was one of the main representatives of the Judeo-Greek tradition of that period. Born in Alexandria in which the influence of the Greek philosophy on Judaism was most obvious, he was among the first philosophers who tried to answer questions emerging from the encounter between philosophy and revealed religion. Those questions turned out to be one of the most important questions during the Middle Ages. One could easily say that Philo facilitated the merge between philosophy and revealed religion for the early Christian philosophers. This had a lot to do with the fact that he met with most of the problems with which the Christians themselves met while trying to give rational explanation of their religion. He coined the most important terms, gave original solutions to the problems emerging from the above mentioned encounter and asked the fundamental questions which occupied the central space in the philosophy of religion. Among those questions were: the question of God’s existence and nature, the human cognition of God, the nature and the end of a man etc. Hence, the intention of this work is to show Philo’s contribution to the understanding of the relation of revealed religion to philosophy and to show which questions appear in his philosophy, but cannot be explicitly found in the Greek philosophy, and which became dominant during the Middle Ages. (shrink)

Polazeći od situacije u kojoj se sve više uviđa da bismo morali mijenjati naš odnos prema prirodi, može biti značajno postaviti pitanje – može li Whiteheadova filozofija prirode, koja predstavlja jedan izuzetan i izniman misaoni sustav, cjelovitu teoriju prirode, pomoći u nastojanju da se ponovno zadobije pojam prirode u mišljenju? U tome smislu, ovdje se u najopćenitijim naznakama razmatraju neki temeljni pojmovi i karakteristike Whiteheadove filozofije prirode.Ključni pojmovi Whiteheadove filozofije prirode su: ‘proces’, ‘organizam’ i ‘aktualni entitet’. Stvarnost je proces koji (...) istovremeno predstavlja i subjekt kao koordinirajući princip jedinstva. Proces se sastoji od događaja koji se nalaze u dinamičkom međuodnosu. U prvom planu ove teorije prirode koja, drugačije i od Aristotela ali i od Descartesa, ‘prirodno’ misli u njegovoj organizmičkoj kvaliteti, nalazi se vrijeme a ne supstancija. Whiteheadova filozofija prirode, kao empirijsko-pragmatična metafizika, polazi od kauzaliteta i teleologije kao dva različita aspekta jedinstvenog procesa. U prirodi je na djelu komplementarni odnos kauzaliteta i teleologije, determinizma i slobode. Aktualni entiteti posjeduju svoju unutarnju, teleološku dinamiku koja je ograničena kroz njihovu relaciju s ukupnim Univerzumom.U kategorijalnom pojmu ‘aktualni entitet’ Whiteheadova filozofija nudi koncept za formuliranje jedinstva između fizičkih i psihičkih fenomena stvarnosti. Priroda i duh, tijelo i svijest, fizičko i psihičko, ne nalaze se u odnosu dihotomije. Ljudski i ne-ljudski život ne dijeli nikakva apsolutna granica. U metafizičkom i kozmološkom pogledu, Whiteheadova filozofija prirode, u svom nastojanju da se osigura kozmičko jedinstvo prostorne i vremenske dimenzije svijeta, prirode i povijesti, duha i materije, koncipirana je panteistički.In the situation in which necessity of changing our attitude towards the nature is becoming increasingly obvious, it could be important to ask the following question – is Whitehead’s natural philosophy, which represents one remarkable and outstanding system of thought, one integral natural philosophy, capable of giving assistance in our attempt of regaining the notion of nature in thought? Thereby, some grounding terms and characteristics of Whitehead’s natural philosophy are discussed here in a manner of a broad sketch.Grounding terms of Whitehead’s natural philosophy are: ‘process’, ‘organism’, and ‘actual entity’. Reality is the process which at the same time represents a subject as a coordinative principle of unity. Process is compiled out of the events which are in a dynamic interrelationship. In a focus of this theory of nature, which in contrast to Aristotle and Descartes thinks of ‘nature’ in its organismic quality, is time not the substance. Whitehead’s natural philosophy, being the empirical-pragmatical metaphysics, starts from causality and teleology as two different aspects of the unique process. Complementary process of causality and teleology, determinism and freedom, have an effect on nature. Actual entities posses their inner, teleological dynamics which is limited through their relation with the Universe in total.In categorial term ‘actual entity’ Whitehead’s philosophy offers the concept for formulating the unity between physical and psychical phenomena of the reality. Nature and spirit, body and conscience, physical and psychical, are not in the relation of dichotomy. Human and non-human life are not divided by any absolute boundary. In metaphysical and cosmological outlook, Whitehead’s natural philosophy in its attempt of providing the cosmic space–time unity of the world, nature and history, spirit and matter, is outlined as pantheistic. (shrink)

Petrić motivira svoj pokušaj deheleniziranja filozofije i kršćanske teologije činjenicom da su oko četiri stotine godina nakon »starih teologa«, koji su bili pod utjecajem Platonove filozofije, skolastički teolozi počeli u teologiju uvoditi Aristotelovu filozofiju i uzimati njegove »bezbožnosti« kao temelje vjere. Ispričava ih što nisu poznavali niti mogli poznavati stare teologe jer nisu znali grčki i stoga su im bili nepoznati Platonovi i Aristotelovi izvorni tekstovi u kojima se ti stari mudraci spominju. Ne oprašta im, međutim, što su pokušali »bezbožnošću (...) poduprijeti pobožnost«. Stoga Petrić nastoji pokazati da je Aristotel našao sve problemske motive svoje metafizike, fizike i etike u prastarih egipatskih i kaldejskih mudraca, i to najvećim dijelom posredovanjem Platona. Isto tako nastoji pokazati kako je spomenute probleme Aristotel preformulirao, pretumačio u duhu starogrčkog jezika i duha, ali djelomično i prešućivao.Heideggerov analogni noviji pokušaj dehelenizacije filozofije i kršćanske teologije polazi od teze o »zaboravu pitanja o bitku«, odnosno o »smislu bitka«. Taj »zaborav« skrivila je tradicionalna metafizika koja je tretirala bitak kao »najopćenitiji« i stoga »najrazumljiviji« pojam i na taj način dispenzirala filozofiju da ponovo promišlja pitanje o bitku. Pitanje o bitku blokirala je metafizika i time što je bitak tretirala kao »biće« i navela teologiju da i Boga tretira kao »biće«, doduše kao »najviše«, ali ipak kao biće. To je omogućilo da se teologija razumije kao »pozitivna« znanost i time se uvrsti među druge »pozitivne« znanosti. Heideggerov motiv da »destruira« tradicionalnu metafiziku jest da usmjeri mišljenje prema njegovoj zaboravljenoj bitnoj zadaći, a time i teologiju da se, oslobođena od tradicionalne metafizike, uputi novim putovima.Najnoviji poticaj kritičkom tematiziranju dehelenizacije kršćanske vjere, i uopće europskog duha, dao je teolog i sadašnji papa Joseph Ratzinger, posebno u svom predavanju na Sveučilištu u Regensburgu, u kojem je desetak puta kritički apostrofirao dehelenizaciju. Podvrgnuo je kritici tri vala dehelenizacijskog programa u kršćanskoj teologiji: od izgona metafizike iz teologije u Reformaciji, preko historiziranja u liberalnoj teologiji 19. i 20. stoljeća, do brisanja tragova helenizacije kršćanske vjere u ideji inkulturacije. Ratzinger podvrgava kritici ograničavanje uma , započeto matematizacijom europske znanosti u renesansnom platonizmu, koje je Kant kanonizirao. Posljedice toga ograničavanja uma nisu relevantne samo za kršćanstvo koje teži suprotnome, tj. proširenju uma , nego i za zapadnoeuropski duh u cjelini.Petrić’s attempt at dehellenizing philosophy and Christian theology was motivated by the fact that about four centuries after the “ancient theologians”, who were influenced by Plato’s philosophy, scholastic theologians began to introduce Aristotle’s philosophy into theology and adopt his “impieties” as the foundations of faith. He justifies their ignorance and inability to learn about the ancient wise men by the fact that they had no knowledge of Greek and were thus not familiar with the original texts of Plato and Aristotle in which the wise men were mentioned. He does not forgive them, however, for trying to “support piety by impiety”. Thus Petrić attempts to demonstrate how Aristotle found all the problem motives of his metaphysics, physics and ethics in the wise men, drawing mostly upon Plato. He also attempts to show how Aristotle reformulated the mentioned problems, reinterpreted them in the spirit of the old Greek language and thought, but also ignored some of them.Heidegger’s more recent similar attempt at dehellenizing philosophy and Christian theology is grounded on a thesis of the “neglect of the question of being” – that is, the “meaning of being”. This “neglect” is the result of traditional metaphysics which treated being as “the most general” and thus “the most understandable” notion, and in such a way dispensed philosophy to reconsider the question of being. The question of being was blocked by metaphysics in that it treated being as an “entity”, prompting theology to treat God as an “entity” as well, though “the supreme” but still an entity. This led to the understanding of theology as a “positive” science and its eventual classification among the “positive” sciences. Heidegger’s motive to “destroy” traditional metaphysics is to stream thought towards his forgotten major goal, and thus prompt theology, once freed from traditional metaphysics, to seek new strands.The most recent attempt at critical thematization of dehellenization of Christian faith and European spirit in general has been made by the theologian and present pope, Joseph Ratzinger, particularly in his lecture delivered at the University in Regensburg in which he repeatedly criticized dehellenization. Three stages of dehellenization program in Christian theology are the subject of his criticism: from the banishment of metaphysics from theology in the Reformation, through historization in liberal theology of the nineteenth and twentieth century to the erasing of the traces of Hellenization of Christian faith in the idea of inculturation. He also argues against mind limitation started by mathematization of European science in Renaissance Platonism and canonized by Kant. The consequences of mind limitation are not only relevant to Christianity which strives towards the very opposite – broadening of the mind , but to the Western spirit on the whole. (shrink)

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)

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)

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)