Results for 'Mojca Duh'

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  1.  81
    Core Values, Culture and Ethical Climate as Constitutional Elements of Ethical Behaviour: Exploring Differences Between Family and Non-Family Enterprises. [REVIEW]Mojca Duh, Jernej Belak & Borut Milfelner - 2010 - Journal of Business Ethics 97 (3):473 - 489.
    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 (...)
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  2. Yishi, Duh, Um and Consciousness.Kathleen V. Wilkes - 1988 - In Anthony J. Marcel & E. Bisiach (eds.), Consciousness in Contemporary Science. Oxford University Press.
     
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  3. Pravoslavna etika i duh socijalizma (zasnivanje jedne hipoteze).Ivan Vladimirovic Zabaev - 2012 - Filozofija I Društvo 23 (1):1-20.
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  4.  37
    Duh polemike u filozofiji.Jovan Babić - 2026 - In Jovan Babić & Slobodan Divjak (ed.), Međunarodna filozofska škola “Felix Romuliana”, Zbornik izlaganja 2007-2015. Zaječar, Serbia: CEKIT. pp. 178-193.
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  5.  4
    Duh geometrije.Blaise Pascal - 1987 - Filozofski Vestnik 8 (2).
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  6.  13
    »Olimpijski duh«: kineske političke smjernice i univerzalnost ljudskih prava.Helena Motoh - 2009 - Synthesis Philosophica 24 (1):141-151.
    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 (...)
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  7.  16
    Duh duhovnih znanosti.Henning Ottmann - 2010 - Synthesis Philosophica 25 (1):101-107.
    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 (...)
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  8.  9
    Günter Zöller, Kritički duh: spoznaja i djelovanje kod Kanta, Fichtea i Nietzschea.Davor Ljubimir - 2012 - Prolegomena 11 (1):128-134.
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  9. Duhov duh navdihne duha.Geoffrey Bennington - 1999 - Problemi 5.
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  10. 'Duh'i'slovo'moralnog zakona-tekst i komentar u hermeneutici nemačkog idealizma II.Vladimir Milisavljević - 2010 - Filozofija I Društvo 21 (1):149-165.
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  11. Duh Samuraja: Bušido Kodeks.Slobodan Nenin - 2005 - Stylos.
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  12. The Sublime, Ugliness and Contemporary Art: A Kantian Perspective.Mojca Kuplen - 2015 - Con-Textos Kantianos 1:114-141.
    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 (...)
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  13.  60
    Cognitive Interpretation of Kant’s Theory of Aesthetic Ideas.Mojca Kuplen - 2019 - Estetika 56 (12):48-64.
    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.
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  14.  43
    Beauty, Ugliness and the Free Play of Imagination: An Approach to Kant's Aesthetics.Mojca Küplen - 2015 - Springer Verlag.
    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 (...)
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  15.  50
    Kant and the Problem of Pure Judgments of Ugliness.Mojca Kuplen - 2013 - Kant Studies Online (1):102-143.
  16. Aesthetic Representation of Purposiveness and the Concept of Beauty in Kant’s Aesthetics. The Solution of the ‘Everything is Beautiful’ Problem.Mojca Küplen - 2016 - Philosophical Inquiries 4 (2):69-88.
    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 (...)
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  17.  63
    Aesthetic Comprehension of Abstract and Emotion Concepts: Kant’s Aesthetics Renewed.Mojca Kuplen - 2018 - Itinera 15:39-56.
    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, (...)
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  18.  5
    Beauty, Ugliness and the Free Play of Imagination.Anthony Savile - forthcoming - British Journal of Aesthetics:ayz031.
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  19.  68
    Cognitive Function of Beauty and Ugliness in Light of Kant’s Theory of Aesthetic Ideas.Mojca Küplen - 2015 - In Andras Benedek and Kristof Nyiri (ed.), Beyond Words: Pictures, Parables, Paradoxes (Series Visual Leaning, vol. 5). Peter Lang Publisher. pp. 209-216.
  20.  18
    Teachers’ Perceptions of the Inclusion of Marginalised Groups.Mojca Peček, Ivan Čuk & Irena Lesar - 2008 - Educational Studies 34 (3):225-239.
    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 (...)
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  21.  10
    Should Assessment Reflect Only Pupils' Knowledge?Mojca Peček, Milena Valenčič Zuljan, Ivan Čuk & Irena Lesar - 2008 - Educational Studies 34 (2):73-82.
    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 (...)
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  22.  11
    Galileo Galilei in »prvi kopernikanski proces«: narava in Sveto pismo.Galileo Galilei - 2015 - Filozofski Vestnik 36 (1).
    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. (...)
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  23. Love for Natural Beauty as a Mark of a Good Soul: Kant on the Relation Between Aesthetics and Morality.Mojca Küplen - 2015 - In Ferenc Horcher (ed.), Is a Universal Morality possible? L’Harmattan Publishing. pp. 115-127.
    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 (...)
     
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  24.  5
    Expatriate Family Adjustment: An Overview of Empirical Evidence on Challenges and Resources.Mojca Filipič Sterle, Johnny R. J. Fontaine, Jan De Mol & Lesley L. Verhofstadt - 2018 - Frontiers in Psychology 9.
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  25.  24
    Diskurs globalizacije: bios, technē i logos iz fenomenološke perspektive.Tomas Kačerauskas - 2009 - Synthesis Philosophica 24 (2):259-269.
    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 (...)
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  26.  22
    Roma Pupils' Identification with School in Slovenia and Serbia: Case Studies.Sunčica Macura-Milovanović, Milanka Munda & Mojca Peček - 2013 - Educational Studies 39 (5):483-502.
    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 (...)
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  27.  15
    O Nepoznavanju Samoga Sebe: Etički Značaj Transcendentne Antropologije.Bojan Žalec - 2011 - Synthesis Philosophica 26 (1):105-115.
    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 (...)
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  28.  3
    Odrešljivi Prihranki Ali Kako Skozi Potrošnjo Postati Asketski.Emmanuel Alloa - 2014 - Filozofski Vestnik 35 (3).
    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 (...)
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  29.  6
    Značaj mediteranskog propitivanja humaniteta kod Alberta Camusa.Snježan Hasnaš - 2007 - Filozofska Istrazivanja 27 (3):629-634.
    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 (...)
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  30.  4
    The Making of Sexualities on the Web.Mojca Pajnik & Matthieu Renault - 2014 - Social Science Information 53 (4):462-482.
  31.  5
    Hölderlinovo shvaćanje povijesti II.Igor Mikecin - 2007 - Filozofska Istrazivanja 27 (1):95-111.
    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 (...)
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  32.  5
    Filon Aleksandrijski kao spona između antike i Srednjeg vijeka.Maja Poljak - 2009 - Filozofska Istrazivanja 29 (4):657-668.
    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 (...)
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  33.  1
    Filozofski Život.Tvrtko Jolić & Mojca Rapo - 2004 - Filozofska Istrazivanja 24 (2):659-661.
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  34.  4
    Recenzije I Prikazi.Željko Senković, Mile Marinčić, Ankica Čakardić, Mojca Rapo, Vladimir Jelkić, Marko Tokić, Marijan Krivak, Dejan Donev, Nenad Polgar & Tonći Kokić - 2007 - Filozofska Istrazivanja 27 (4):971-998.
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  35.  5
    Whiteheadova filozofija prirode i bioetika.Dževad Hodžić - 2011 - Filozofska Istrazivanja 31 (2):291-297.
    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 (...)
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  36.  4
    Aktualnost Petrićeva pokušaja deheleniziranja filozofije i kršćanske teologije.Franjo Zenko - 2010 - Filozofska Istrazivanja 30 (3):359-374.
    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 (...)
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  37. Mark Elvin.Duh Fuu - 1985 - In Michael Carrithers, Steven Collins & Steven Lukes (eds.), The Category of the Person: Anthropology, Philosophy, History. Cambridge University Press. pp. 156.
  38. Kriza evropskih znanosti in transcendentalna fenomenologija Crisis of European Sciences and Transcendental Phenomenology.Edmund Husserl - 2003 - Phainomena 45.
    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 (...)
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  39. A Positive Account of the Concept of Free Play.Mojca Küplen - 2015 - In Beauty, Ugliness and the Free Play of Imagination. Springer Verlag.
     
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  40. Introduction.Mojca Küplen - 2015 - In Beauty, Ugliness and the Free Play of Imagination. Springer Verlag.
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  41. Is There Are a Possibility of an Ugly Aesthetic Idea in Kant's Aesthetics?Mojca Küplen - forthcoming - In Violetta L. Waibel and Margit Ruffing (ed.), Proceedings of the 12. International Kant Congress Nature and Freedom. De Gruyter.
    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 (...)
     
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  42. Judgments of Taste and Analysis of the Problem of Ugliness in Kant’s Aesthetics.Mojca Küplen - 2015 - In Beauty, Ugliness and the Free Play of Imagination. Springer Verlag.
     
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  43. The Concept of Freedom in the Play of Imagination and Understanding.Mojca Küplen - 2015 - In Beauty, Ugliness and the Free Play of Imagination. Springer Verlag.
  44. The Explanation of Ugliness in Kant’s Aesthetics.Mojca Küplen - 2015 - In Beauty, Ugliness and the Free Play of Imagination. Springer Verlag.
     
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  45. The Notion of Disgust in Comparison to Ugliness: A Kantian Perspective.Mojca Küplen - 2015 - In Beauty, Ugliness and the Free Play of Imagination. Springer Verlag.
     
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  46. Considerations on the Copernican Opinion.Prevedla Mojca Mihelic - 2008 - Filozofski Vestnik 29 (1):225 - +.
  47. Letter to Paolo Antonio Foscarini.Prevedla Mojca Mihelic - 2008 - Filozofski Vestnik 29 (1):219 - +.
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  48. Bioetički osvrt na filozofiju Nikolaja A. Berdjajeva. Promišljanje degradacije duhovnosti i bîti tehnike u prijelomu epoha: A Bioethical Review of Nikolay A. Berdyayev’s Philosophy. Rethinking the Degradation of Spirituality and the Essence of Technology at the Turn of the Epochs. [REVIEW]Marija Selak - 2009 - Filozofska Istrazivanja 29 (3):603-614.
    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 (...)
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