According to Diogenes Laertius, the concept of ‘appearance’ played a central role in Stoic philosophy. As staunch corporealists, the Stoics believed that appearances are physical structures in our corporeal soul which provide the foundation for all our thoughts. One of the crucial features of appearance is that it is a representational mental state that has the ability to provide us with accurate awareness of the world through causal interaction between our senses and external objects, and thus supply the means for (...) acquiring knowledge about the reality. However, the Stoics recognized that we can also be aware and think of objects that are real but are not presently affecting our senses, as well as objects that are altogether fictional and thus incapable of ever interacting with our senses. Because of this, it was important for them to distinguish between representational mental states which are and those which are not caused by external objects at the moment in which they are formed. Chrysippus was one of the Stoics who paid special attention to this distinction; in a key text, Aet. 4.12, he is reported as reserving the name ‘appearance’ only for the former states, while for the latter he used a different term, ‘imagination’. (shrink)

The Stoics thought that knowledge depends on a special kind of appearances which they called ‘apprehensive’, which are by definition true. Interestingly, Sextus Empiricus reports in M 7.247 that they held that there are appearances that are true but that are not apprehensive because they are true merely by chance and thus cannot constitute knowledge. I believe that this suggests that the Stoics were aware of what is in modern literature known as the problem of epistemic luck. Unfortunately, Sextus’ report (...) leaves out a lot of important details, which makes it difficult to understand exactly which appearances the Stoics thought are true by chance, and why. I argue that the true non-apprehensive appearances in question here are imaginations, representational states which are not immediately caused by external objects through perception, but produced solely by the mind. I propose an explanation why the Stoics, who defined chance in terms of hidden causes, would have thought that imaginations can only be true by chance. The explanation stems from their view that the essential characteristic of imagination is that it leaves the actual cause of its representational content hidden from the subject. (shrink)

Cicero’s De divinatione portrays the Stoics as unanimous in advocating both natural and technical divination. I argue that, contrary to this, the earlier leaders of the school like Chrysippus had reasons to consider natural divination to be significantly epistemically inferior to its technical counterpart. The much more favorable treatment of natural divination in De divinatione is likely the result of changes introduced later, probably by Posidonius.

Jolted Images brings together a large cast of mainstream and avant-garde cineastes, artists, photographers, comics creators, poets, and more, to reflect on a wide range of phenomena from the realms of cinema and visual culture in the Yugoslav region, broader Europe, and North America. Far from a staid monograph, the book takes a cue from filmmaker Dusan Makavejev, who once wrote that there are times when it is necessary "to jolt art, no matter what the outcome"; to that end, the (...) book infuses its analysis with playful, creative transfiguration of the material at hand. (shrink)

Ovaj rad govori o odnosu znanosti i filozofije ili, preciznije, o naturalizaciji filozofije. U prvom dijelu rada namjeravamo predstaviti Quineov teorijski okvir vezan za znanstveni utjecaj na filozofski diskurs i istraživanje. Quine je u svojim filozofskim spisima naglašavao važnost znanosti, u naturaliziranim ili normativnim epistemološkim oblicima. Ideja jedne održivije pozicije znanja utemeljene na znanosti često se smatra središnjom idejom Quineove epistemologije. Daleko od bilo kakvog oblika kozmičkog egzila, i filozofi, prema Quineu, prihvaćaju najbolje znanje koje im je u određenom trenutku (...) dostupno.Sličan fenomen pronalazimo u Descartesovom konceptu životinjskih duhova te se time potvrđuje teza o upotrebi najboljeg dostupnog znanstvenog znanja u određenom trenutku. Quineovu koncepciju, razvijenu u području analitičke filozofije, analiziramo na primjeru Descartesovog pojma životinjskih duhova, gdje se pokazuje utjecaj dominantne znanstvene paradigme na filozofski diskurs. Budući da Quineov okvir smatramo vrlo relevantnim, njegovo smo stajalište usvojili kao svojevrsnu interpretativnu paradigmu koja nam pomaže da bolje razumijemo određeni problem iz domene povijesti filozofije. Drugi dio rada analizira pojam životinjskih duhova koji su u Descartesovoj filozofiji shvaćeni kao posrednički entiteti koji povezuju um i tijelo. Nekoć snažna znanstvena ideja, životinjski duhovi su gotovo iščezli s napretkom znanosti te su zamijenjeni drugim znanstvenim paradigmama. Pojam životinjskih duhova smatran je Descartesovom kritičkom točkom i stoga je često zanemaren u filozofskim analizama. U ovom radu iznosimo hipotezu o tome kako je znanost preobrazila Descartesov filozofski diskurs analizirajući neobičan slučaj životinjskih duhova, pokazujući u isto vrijeme ograničenja i nedostatke novog modusa philosophandi. (shrink)

We conducted a thorough investigation of the impact of representativeness on reasoning and metacognitive processes by employing the Linda problem. In congruent versions, the more representative res...

ABSTRACTThis article investigates the recurring concepts emerging in a transnational social-media arena focusing on Brexit in the period immediately after the June 2016 referendum. It mainly focuse...

Infants have been shown to rely both on auditory and visual cues when processing speech. We investigated the impact of COVID-related changes, in particular of face masks, in early word segmentation abilities. Following up on our previous study demonstrating that, by 4 months, infants already segmented targets presented auditorily at utterance-edge position, and, using the same visual familiarization paradigm, 7–9-month-old infants performed an auditory and an audiovisual word segmentation experiment in two conditions: without and with an FFP2 face mask. Analysis (...) of acoustic and visual cues showed changes in face-masked speech affecting the amount, weight, and location of cues. Utterance-edge position displayed more salient cues than utterance-medial position, but the cues were attenuated in face-masked speech. Results revealed no evidence for segmentation, not even at edge position, regardless of mask condition and auditory or visual speech presentation. However, in the audiovisual experiment, infants attended more to the screen during the test trials when familiarized with without mask speech. Also, the infants attended more to the mouth and less to the eyes in without mask than with mask. In addition, evidence for an advantage of the utterance-edge position in emerging segmentation abilities was found. Thus, audiovisual information provided some support to developing word segmentation. We compared 7–9-monthers segmentation ability observed in the Butler and Frota pre-COVID study with the current auditory without mask data. Mean looking time for edge was significantly higher than unfamiliar in the pre-COVID study only. Measures of cognitive and language development obtained with the CSBS scales showed that the infants of the current study scored significantly lower than the same-age infants from the CSBS normative data. Our results suggest an overall effect of the pandemic on early segmentation abilities and language development, calling for longitudinal studies to determine how development proceeds. (shrink)

ABSTRACTIn two experiments, we examined the resolution of confidence judgments in syllogistic reasoning and their heuristic bases. Based on the assumptions of Koriat's Self-Consistency Model of confidence, we expected the confidence judgments to be related to conclusion consensuality, reflecting the role of consistency as a heuristic cue to confidence. In Experiment 1, the participants evaluated 24 syllogisms with conclusions that varied with respect to validity and consensuality. In Experiment 2, the participants produced conclusions to 64 pairs of premises. The correlation (...) between confidence and reasoning accuracy was low. In both experiments confidence was related to the consensuality of the responses. For consensually correct items, correlation between confidence and accuracy was positive; however, for consensually incorrect items it was negative. In Experiment 2, confidence was lower for syllogisms with higher response cardinality, or syllogisms that elicited a greater variety of conclusions. (shrink)

Clearance phase at signalized crosswalks is an important parameter of pedestrians’ safety because it helps them to complete the crossing before the green signal for vehicles. However, there is the issue of pedestrian decision as to whether to cross if they arrive at the crosswalk during the clearance phase, which represents a violation in many countries. Due to the proof that pedestrian violations multiply the risk of traffic accidents, in this study, the tendency of pedestrians to commit violations during the (...) clearance time has been researched. With the aim of proposing the design of the pedestrian traffic lights, which could decrease the frequency of pedestrian violations, the comparison of pedestrians behaviour at crosswalks with and without a countdown timer during the clearance time was made, based on the data collected in the video recording. Chi square independency test showed that there is a statistically significant difference in the behaviour of pedestrians during the clearance time, depending on the existence of the timer, as well as the fact that pedestrians behave in a safer manner if there is no clearance time shown on the timer. The total delay rate on the roadway during the red signal, which was the consequence of starting the crossing during the clearance time or subsequent violations, was 1.3 times higher at the crosswalks with the countdown timer. This research was unique because for the first time, two-phase pedestrian crossings on the roadway with the median refuge island in the sense of clearance time were analysed, in spite of the previous proof that pedestrians are more likely to commit violations during the red signal in that kind of roadway. Another novelty in the research was pedestrians following till the end of crossing, due to the possibility of subsequent violations. With the means of binary logistic regression, different factors which affect pedestrians’ behaviour during the clearance time have been determined and they differ depending on the existence of the timer. At the pedestrian crosswalks with the timer, contributing factors have been determined, such as gender, the number of waiting pedestrians, distractions, arrival time, and age. If there is no timer, the contributing factors are the following: the number of crossing pedestrians, distractions, group, position of pedestrians in relation to the vehicle, the number of traffic lanes, and age. Based on the obtained results, a new design of the pedestrian traffic lights was proposed. (shrink)

Pejović verkörpert in seiner Person das ursprüngliche philosophische Ethos und die Gelehrsamkeit. Die Stärke seines Denkens spiegelt sich in der verfeinerten Analyse des Themas wider. Sein literarisches Talent ist klar und er fühlt sich wie ein Virtuose und ein Künstler von Worten und Stil, der stellenweise poetisch ist. Er spricht leicht über die schwierigsten Themen der Philosophie. Er besitzt einen klaren, lehrreichen und enthusiastisch angemessenen, verfeinerten und raffinierten Ausdruck, der über alle unsere philosophischen Autoren hinausgeht. Dies wird bereits in (...) den Titeln seiner Bücher, Studien, Aufsätze und Artikel sichtbar, die die Tiefe seiner Bedeutung angeben, und als würde die Bedeutung des gesamten Textes in ihnen selbst liegen. Obwohl nicht der Einzige, zeigte Pejović, dass es möglich war, anders zu denken, neue Perspektiven zu öffnen, sich der Zukunft zu öffnen, indem man aus dem marxistischen Regenmantel herauskommt, in den wir fast alle gehüllt waren. Professor Pejović demonstriert, wie sich die Evolution entwickeln kann, um auf Kommendes, Neues und Andersartiges zu treffen. Natürlich ist das Neue und Andersartige allein dadurch nicht schon hier, aber um neue Horizonte zu eröffnen, müssen wir gegen die Strömung vorgehen. Das Opus von Professor Pejović sollte als eine Richtung verstanden werden, die uns auffordert, mit uns selbst umzugehen, uns vorzustellen, wie es mit uns war, wie es ist und wie es sein sollte. Seine Reflexion über das Thema des kroatischen Nationalschicksals, betrachtet durch die Reflexion über unser Erbe, unsere Kultur, unsere Geschichte und unsere Gesellschaft und Politik, hat der Fromme auf einer beneidenswerten Denkstufe eines engagierten Philosophen geschaffen, mit dem bei uns wenige zu vergleichen sind. Genau heute verdanken wir es ihm und geben ihm die Ehre, sich diesem thematischen Kreis geöffnet zu haben. Seine Gedanken sind für uns unvermeidlich und verbindlich. Wir denken, dass gerade jetzt der richtige Moment ist, um sein Werk im Allgemeinen und diesen Aspekt im Besonderen zu lesen. Mit diesem kurzen Überblick möchten wir nur auf seinen Beitrag zu unserer Philosophie und Kultur hinweisen. Er bleibt extrem aktuell und anregend. Wir hoffen, dass diese Arbeit dies ausreichend begründet hat. Wenn dieser Text unsere jungen Philosophen und Philosophinnen dazu anregt, seine Werke zu studieren, dann würde diese Arbeit seinen Zweck erfüllen. Mögen seine Worte sie erreichen, die Worte des Denklehrers, laut denen das „Denken nur auf jene Weise lebt, indem es in der Suche und in der Frage bestehen bleibt“. (shrink)

Danilo Pejović je na Odsjeku za filozofiju, nakon Milana Kangrge, predavao estetiku od početka šezdesetih do početka sedamdesetih godina, kada je tu Katedru preuzeo Danko Grlić, zajedno s kojim je preveo Heideggerov tekst O bîti umjetnosti .U Pejovićevu promišljanju umjetnosti Heidegger je, kao i hermeneutika, bio glavni orijentir u razumijevanju umjetničkog djela preko paradigme jezika i u tom je kontekstu u suvremenoj filozofiji umjetnosti, posebno ukazujući i na značaj ekspresionizma, istraživao odnos umjetnosti i prirode, tehnike, oblika, zbiljnosti, osjećajnosti, razumljivosti (...) i slobode. Raspravljanje o mogućnosti umjetnosti Pejović uvijek postavlja u epohalni kontekst, ustvrđujući da je nakon smrti Goethea i Hegela umro i jedan svijet, koji s oscilacijama seže sve do Homerova doba, a Marx samo radikalizira Hegelovo pitanje o tome čemu još umjetnost,da bi se ono nakon Marxa, u doba tehnike, još više zaoštrilo.Pejović zastupa tezu da bez pojma slobode ne možemo dospjeti do toga što jest umjetnost, a živeći u svijetu prepunu oblika uništavanja ljudske slobode, gube se osjećajnost i ljepota kao pripadne umjetnosti.Danilo Pejović hat nach Milan Kangrga an der Abteilung für Philosophie vom Beginn der Sechziger bis zum Beginn der Siebziger Jahren Vorlesungen über die Ästhetik gehalten, als diesen Lehrstuhl Danko Grlić übernahm, mit wem er Heideggers Werk Der Ursprung des Kunstwerkes übersetzte.In Pejovićs Bedenken der Kunst war Heidegger neben der Hermeneutik der Hauptorientierungspunkt im Verstehen des Kunstwerkes mittels Sprachparadigma, und in diesem Kontext in der zeitgenössischen Kunstphilosophie, mit der besonderen Betonung auf die Wichtigkeit des Expressionismus, hat er die Beziehung zwischen Kunst und Natur, Technik, Formen, Wirklichkeit, Sensibilität, Verständlichkeit und Freiheit erforscht. Die Erörterung über die Möglichkeit der Kunst wird von Pejović immer in den Epochen-Kontext gesetzt, mit der Behauptung, dass nach Goethes und Hegels Tod eine Welt, die mit den Schwankungen noch vom Homers Zeitalter dauerte, gestorben ist, und Marx radikalisiert Hegels Frage darüber, warum noch die Kunst, nur dass diese Frage im Zeitalter der Technik nach Marx immer mehr verschärft wurde.Pejović vertritt die These, dass man ohne den Begriff der Freiheit das Wesen der Kunst nicht erreichen kann, und Leben in der Welt, die voll von Vernichtung der Freiheit der Menschen ist, führt zur Verlust der Sensibilität und Schönheit als angehöriger Kunst. (shrink)

Geleltwort, von L. Landgrebe.--Geschichte und Ünderliefreung, von G. Miyake.--Wahrhelt und Schn̈heit, von K. H. Volkmann-Schluck,--Georg Büchner: Das endlose Drama, von . G. Baumann.--Die Lehre von der Vergangenheit der Kunst, von, J. Patǒcka.--Der Sinn der künstlerischen Revolte, von D. Pejović.--Das problem der Konkretisierung der Transzendentalität, von E. Heintel.--Ontologische Erfahrung. von J. Lohmann.--Philosophie in Orient und Okzident, von S. Moser.--.

Slavoj Zizek i Julia Kristeva su sledili neobicno slicne puteve u svom intelektualnom i politickom razvoju od marksizma, preko psihoanalize, do hriscanstva. Ovaj clanak prati nacin na koji su se oni distancirali od marksizma i preuzeli psihoanalizu u frojdovskoj ili lakanovskoj verziji. Za Kristevu psihoanaliza pruza terapeutsko resenje za individualne i, povremeno drustvene probleme, dok za Zizeka ona predstavlja najbolji opis tih problema ali ne nuzno i odgovor na njih. Pa ipak, posredstvom psihoanalize, oni su otisli korak dalje, postavsi zaokupljeni (...) hriscanstvom, osobito Pavlovim pismima u Novom zavetu i ucenjem o ljubavi. Za Kristevu Pavle pruza drukciju i raniju verziju psihoanalitickih resenja, a Zizeku on pomaze da nadje socijalne i politicke odgovore koje trazi. Dovodeci u vezu ove intelektualne pomake s njihovim vlastitim napustanjem Istocne Evrope, Jugoslavije u jednom slucaju, i Bugarske u drugom, zastupam stanoviste da njihova potraga za iskupljenjem, u licnom i socijalnom smislu, odaje recidive socijalizma. U stvari, njihovo kretanje ka psihoanalizi i hriscanstvu moglo bi se tumaciti kao kompenzacija za izgubljeni socijalizam, utoliko sto Zizek pomalo zadocnelo obnavlja Marksa posredstvom hriscanstva, a Kristeva nikad ne moze da izbaci Marksa iz svog misljenja. (shrink)