Results for 'Taj Sallamuddin'

104 found
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  1.  15
    Governing AI-Driven Health Research: Are IRBs Up to the Task?Phoebe Friesen, Rachel Douglas-Jones, Mason Marks, Robin Pierce, Katherine Fletcher, Abhishek Mishra, Jessica Lorimer, Carissa Véliz, Nina Hallowell, Mackenzie Graham, Mei Sum Chan, Huw Davies & Taj Sallamuddin - 2021 - Ethics and Human Research 2 (43):35-42.
    Many are calling for concrete mechanisms of oversight for health research involving artificial intelligence (AI). In response, institutional review boards (IRBs) are being turned to as a familiar model of governance. Here, we examine the IRB model as a form of ethics oversight for health research that uses AI. We consider the model's origins, analyze the challenges IRBs are facing in the contexts of both industry and academia, and offer concrete recommendations for how these committees might be adapted in order (...)
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  2.  4
    Tajs Special Issue on Pierre Bourdieu-Habitus: An Incomplete Account of Human Agency.Pia C. Kontos - 2006 - American Journal of Semiotics 22 (1/4):69.
    Bourdieu, in his theory of practice, assumes the pragmatic and epistemological primacy of objective structure/culture. This leads Bourdieu to conceptualize the body as a cultural product formed solely by structural conditions, thus denying the physical body any origination. In making this assumption Bourdieu is unable to explain how dispositions are incorporated and sustained within one’s bodily schema. It is my argument that Merleau-Ponty’s philosophy of the primordial source of agency is crucial to Bourdieu’s theory of practice. I suggest that Merleau-Ponty’s (...)
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  3.  9
    Tajs Special Issue on Pierre Bourdieu-Bourdieu Special Issue Dedication.Isaac E. Catt - 2006 - American Journal of Semiotics 22 (1/4):27.
    Against the many critics who have argued that Pierre Bourdieu favored a deterministic view of human experience and conduct, I argue that his social praxeology is, indeed, a theory of agency. I describe his work as a semiotic phenomenology of habitual discourse. My analysis extends this thinking, converging Bourdieu, Maurice Merleau-Ponty and C. S. Peirce on field, habitus and body. A theory of agency emerges that is a unique interpretation of the process of semiosis and embodied event of communication. My (...)
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  4.  7
    Tajs Special Issue on Pierre Bourdieu-Bourdieu, Ideology, and the Ancient World.Dean Hammer - 2006 - American Journal of Semiotics 22 (1/4):87.
    In this essay, I look at the growing interest by classicists in the work of Pierre Bourdieu. My focus is on a less developed aspect of Bourdieu’s work; namely, ideology. Where Bourdieu’s project was, at least in part, to understand how ideas both generate and are generated in practice, his notion of ideology seems to be more an artifact of his earlier structural sympathies. My interest here is not to posit a wholly new conception of ideology, but to ask how (...)
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  5.  3
    Tajs Special Issue on Pierre Bourdieu-the Relational Thinking of Pierre Bourdieu.Rolf-Dieter Hepp - 2006 - American Journal of Semiotics 22 (1/4):55.
    The thinking of Pierre Bourdieu, even in its most subtle aspects, is characterized by a distrust of the “high” theory. He does not totally reject it, but it is questioned by his critical reflection upon it. By a resort to the functions of the social and the French epistemology, which examines and analyzes the scientific terms in connection to their constitution, Bourdieu’s theory aims to develop a “sociological thinking” in relations which integrates motives of the “social” into the theoretical reflection (...)
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  6. Kitāb Muʻīd an-Niʻam Wa-Mubīd an-Niqam =.Tāj al-Dīn ʻAbd al-Wahhāb ibn ʻAlī Subkī - 1908 - American Mathematical Society.
     
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  7.  25
    The Taj Mahal in the Context of East and West: A Study in the Comparative Method.R. A. Jairazbhoy - 1961 - Journal of the Warburg and Courtauld Institutes 24 (1/2):59-88.
  8.  18
    Taj Mahal, the Illumined Tomb: An Anthology of Seventeenth-Century Mughal and European Documentary Sources.Carolyn Kane, W. F. Begley & Z. A. Desai - 1994 - Journal of the American Oriental Society 114 (2):290.
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  9. Portrayal of Women Issues in Daily Jang.Rafia Taj - 2008 - Pakistan Journal of Gender Studies 2 (1):1-10.
    Importance of media can not be neglected in this era. Different researches on different aspects of media are conducted around the globe. Media can change the thinking of people and can change the situation in the society. Daily routine of a person is under the influance of media. Along positive effects of media negative impact of media are also clear specially in reporting of issues related to women. Firstly their problem are marginalized and if reported they are sensationalized portraing picture (...)
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  10.  2
    The Taj'rib Al-Umam of Abu ’Ali Miskawaih.H. F. Amedroz - 1914 - Der Islam: Journal of the History and Culture of the Middle East 5 (4):335-357.
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  11. Versailles Meets the Taj Mahal.Faith E. Beasley - 2010 - In Christie McDonald & Susan Rubin Suleiman (eds.), French Global: A New Approach to Literary History. Columbia University Press.
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  12.  7
    A Publication İn Tuvan :“Külük Tajı”.Vildan KOÇOĞLU - 2007 - Journal of Turkish Studies 2:476-491.
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  13.  13
    In Partnership with God: Contemporary Jewish Law and Ethics.Byron L. Sherwin - 1990 - Syracuse University Press.
    ijCs tAj A Program for Jewish Scholarship After the Holocaust, Jewish scholarship should be devoted to that which advances Judaism. ...
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  14. In Defense of Mereological Universalism.Michael C. Rea - 1998 - Philosophy and Phenomenological Research 58 (2):347-360.
    This paper defends Mereological Universalism(the thesis that, for any set S of disjoint objects, there is an object that the members of S compose. Universalism is unpalatable to many philosophers because it entails that if there are such things as my left tennis shoe, W. V. Quine, and the Taj Mahal, then there is another object that those three things compose. This paper presents and criticizes Peter van Inwagen's argument against Universalism and then presents a new argument in favor of (...)
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  15.  6
    In Defense of Mereological Universalism.Michael C. Rea - 1998 - Philosophical and Phenomenological Research 58 (2):347-360.
    This paper defends Mereological Universalism(the thesis that, for any set S of disjoint objects, there is an object that the members of S compose. Universalism is unpalatable to many philosophers because it entails that if there are such things as my left tennis shoe, W. V. Quine, and the Taj Mahal, then there is another object that those three things compose. This paper presents and criticizes Peter van Inwagen's argument against Universalism and then presents a new argument in favor of (...)
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  16.  37
    Do Nations Have Navels'?: Gellner and Smith on the Emergence of Nations.Milan Subotic - 2004 - Filozofija I Društvo 2004 (25):177-210.
    This paper interprets and analyzes the debate having taken place in 1995 between E. Gellner and A. Smith concerning the problem of the emergence of nations. This discussion is used as an example to show the basic general features of two approaches in theories of nationalism - the modernist and the ethno symbolic ones. Pointing to the common assumptions shared by Gellner's and Smith's theories of nations, the author interprets ethno-symbolism as a sort of internal self-criticism of the modernist standpoint. (...)
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  17.  15
    Le Narrateur Kafkaïen Ou la Conscience Malheureuse Prisonnière En Régime Hégélien. L’Exemple du Terrier.Oriane Petteni - 2013 - Filozofija I Društvo 24 (1):239-253.
    Nous aimerions montrer que Le Terrier de Kafka est repr?sentatif de l??trange?intersubjectivit?? telle qu?elle peut?tre pens?e chez un auteur?mineur?. La nouvelle tend? nous rappeler qu??tre un sujet? part enti?re c?est tout d?abord occuper une place?majeure? dans la soci?t?. C?est? cette condition que peut?tre d?pass? le moi animal, que peut?tre risqu?e la vie, pour se poser comme ma?tre. Ceux qui occupent une place mineure en sont r?duit? un Moi animal au sens h?g?lien, pour qui la vie est la supr?me valeur. Ils (...)
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  18.  19
    Integrating Agonism with Deliberation: Realising the Benefits.Andrew Knops - 2012 - Filozofija I Društvo 23 (4):151-169.
    In?Agonism as Deliberation? I suggest a reconciliation between Mouffe?s agonist version of democracy, adjusted to preserve consistency, and deliberation. Here I reply to two subsequent criticisms of this project: G?rs?zl? and Fives. Although both hold agonism and deliberation incompatible impossible, they do so from opposing perspectives. G?rs?zl? defends Mouffe?s agonism as distinct and coherent on the basis of what he considers a correct understanding of her concept of hegemony. Fives argues Mouffe?s approach is separate but incoherent, and should be rejected. (...)
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  19.  22
    Religion as a Factor of Political Culture and Economic Development.Irena Ristic - 2005 - Filozofija I Društvo 2005 (28):145-161.
    In his essay?The Protestant Ethic? Max Weber explains the specific economic development and the foundation of capitalism in Western Europe due to the appearance of protestant sects and the?spirit of capitalism?. By doing so, Weber assigns religion a significant place among the factors of social and economic development. Taking Weber?s theory and argumentation as a starting point, this article drafts a thesis on?orthodox ethic? and determines its role in the development of the?spirit of capitalism? in orthodox countries. For that purpose (...)
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  20.  19
    World Order, Globalization, and the Question of Sovereignty.Milorad Stupar - 2003 - Filozofija I Društvo 2003 (21):273-294.
    In light of world globalization, three visions of the world order have been examined. The naive cosmopolitanism has been examined first and then rejected as being unrealistic because it overlooks the reasons for state pluralism in the international order. On this naive view, the world state is the only source of sovereignty and the individual is the only focal point of moral concern. Second subject matter of our investigation were Kantian and Rawlsian views which still defend the state-centered view on (...)
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  21.  20
    The "Narcissism of Minor Differences" Theory: Can It Explain Ethnic Conflict?Pål Kolstø - 2007 - Filozofija I Društvo 18 (2):153-171.
    In many ethnic conflicts and civil wars in the 20th century the cultural differences between the warring groups were very small. The bloody conflicts between Serbs, Croatians, and Bosnians during the breakup of Yugoslavia are a case in point. This observation has led some commentators to conclude that a lack of objective cultural markers between groups may itself be conducive to violence: When the members of two groups are difficult to tell apart, violence is inserted in order to create identity (...)
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  22.  2
    Descartesove ispovijesti.Jasna Šakota-Mimica - 2009 - Filozofska Istrazivanja 29 (1):145-159.
    U tekstu se traga za vezom između Descartesovih životnih obrata i razloga zbog kojih filozof u Raspravi o metodi i Meditacijama o prvoj filozofiji primjenjuje ispovjednički način pisanja. Takvo nastojanje otkriva posebnu ulogu maske pod kojom se Descartes namjerava prvi put pojaviti pred javnošću. Iako masku spominje još u dnevničkim bilješkama, on je konačno oblikuje, i to kao ‘osobu’, tek s otkrićem cogito, dakle, u vrijeme dok piše Raspravu o metodi. U tom mu djelu ‘osoba’, shvaćena kao čist razum, daje (...)
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  23.  16
    Salvaging Truth From Ontological Scrap.David Michael Cornell - 2021 - Philosophy:1-23.
    What should one do when one's philosophical conclusions run counter to common sense? Bow to the might of ordinary opinion or follow the indiscriminate force of philosophical reason, no matter where it leads? A few strategies have recently been proposed which suggest we needn't have to make this difficult choice at all. According to these views, we can accept the truths of common sense whilst simultaneously endorsing philosophical views with which they seem to conflict. We can, for instance, accept it (...)
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  24. Thought Experiments, Hypotheses, and Cognitive Dimension of Literary Fiction.Iris Vidmar - 2013 - Synthesis Philosophica 28 (1-2):177-193.
    Some authors defend literary cognitivism – the view that literary fiction is cognitively valuable – by drawing an analogy between cognitive values of thought experiments and literary fiction. In this paper my aim is to analyse the reasons for drawing this analogy and to see how far the analogy can be stretched. In the second part, I turn to the claim put forward by literary anti-cognitivists according to which literature can at best be the source of hypotheses, not of knowledge. (...)
     
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  25.  2
    Heideggerovo povijesno osvještenje Platonovog poimanja istine.Martina Žeželj - 2010 - Filozofska Istrazivanja 30 (1-2):17-31.
    Osnovna namjera ovog rada je ukazati na Heideggerovo povijesno osvještavanje metafizičkog mišljenja istine kod Platona. Povijesno osvještavanje približava iskonsko iskustvo istine i čini jasnima razloge gubitka tog iskustva u metafizici. Promišljanje biti istine preko povijesnog osvještavanja Platonova mišljenja otkriva u njemu početak zaborava izvornog iskustva bitka. Pri interpretaciji Platonove Politeje Heidegger se zaustavlja na problemu zaborava bitka i s njim povezanim svođenjem neskrivenosti na neskrivenost bića. Polazeći od vlastitosti egzistencije on čini izričitom diferenciju bitka i bića te na taj način (...)
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  26.  7
    Dvoslojnost Spinozine ontologije.Miroslav Fridl - 2007 - Prolegomena 6 (1):45-57.
    The paper aims to present Spinoza’s understanding of the ontological status of finite beings, which was heavily influenced by mathematics, i.e. geometry. Spinoza stratified finite beings into two fairly incompatible layers: the one subjectively conceived, while the other is the objective level. The first level is related to the essence of being that is caused by God through immanent causality: here, we speak of entailment on the logical and epistemological level, and not the level of reality. Unlike essence, existence represents (...)
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  27.  13
    Ne-racionalni temelji i ne-konceptualni sadržaj.Mark A. Wrathall - 2006 - Filozofska Istrazivanja 26 (2):283-295.
    Fenomenološka tradicija dugo je smatrala da prirodna percepcija nije ni konceptualno artikulirana niti upravljana determinističkim zakonima, već je radije organizirana prema praktično artikuliranoj strukturi tjelesnog bitka-u-svijetu. Ali to ostavlja problem objašnjavanja kako percepcija može omogućiti opravdavajuću podršku mišljenju. Odgovor fenomenologa jest taj da nam značenjska struktura prirodne percepcije omogućuje da mislimo o objektima motivirajući pojedinačne misli o objektima kakvima se oni predstavljaju u percepciji. Pokazujem kako takvo gledište omogućuje izlaz iz briga koje more suvremenu filozofiju uma.The phenomenological tradition has long (...)
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  28.  25
    From the Rights of Man to the Human Rights: Man - Nation - Humanity.Adriana Zaharijevic - 2008 - Filozofija I Društvo 19 (1):111-151.
    The insistence on the fact that human rights and the rights of man are not one and the same, which could be deduced from the notion of man common to both terms, is the key thesis of this text. By developing this motive, I try to determine the following: that the notion of man, by definition inclusive and abstractly non-discriminative term, is in fact established on tacit exclusions in the time of its inception, and it was only upon these exclusions (...)
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  29.  12
    The Philosopher in a Freemasons' Lodge.Marinko Lolic - 2004 - Filozofija I Društvo 2004 (24):51-70.
    Fichte's Philosophy of Freemasonry took as its object the culture of a secret society, quite influential and widespread but no less obscure in times of Enlightenment and early Romanticism. He tried clarify it from the perspective of classical German idealism, and to use it for his own purposes: through it, Fichte sought to realize the idea of man as citizen of the world and thus to influence the so-called or public society, as well as politics. Fihteova Filozofija masonstva predstavlja pokusaj (...)
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  30.  8
    University and Science in Serbia in Context of Europe’s Integration.Marinko Lolic - 2006 - Filozofija I Društvo 2006 (31):115-126.
    Author considering, appearing and existing modern idea about university like one of the most important institution of knowledge which is arise in modern epoch. In this work particular attention will be initiated on considered different ideas and conception university which were before so-called Himbolt?s idea of university which has global disposition and which is in the last two centuries regardless on period of crisis, had dominant position in contemporary high school education.. The second part of work is consecrated on analysis (...)
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  31.  6
    Emocije kao motivi u Kantovoj etici.Lovorka Mađarević - 2009 - Filozofska Istrazivanja 29 (2):335-348.
    U radu kritički razmatram pokušaj inkorporiranja emocija kao motiva u okvire Kantove etike. U prvom dijelu rada to činim raspravljajući o distinkciji djelovanja iz dužnosti i djelovanja prema dužnosti te o Kantovu shvaćanju pojma moralne vrijednosti. U drugom dijelu teksta analiziram poznati argument kojim se ukazuje na to da Kantova teorija ne ostavlja prostor pristranim oblicima ponašanja. Na koncu nastojim pokazati da taj prigovor ne bi trebalo olako odbaciti te sugeriram da bi prihvatljiva etička teorija trebala omogućiti integraciju emocija u (...)
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  32.  6
    Riječanin Josip Zanchi o Rabljaninu Marku Antunu de Dominisu.Ivica Martinović - 2009 - Filozofska Istrazivanja 29 (4):689-707.
    Tijekom svoje kratke filozofske profesure na Bečkom sveučilištu i u plemićkom zavodu Collegium Theresianum , ali i potom dok je bio profesorom teologije u Beču, isusovac Josip Zanchi, riječki plemić, četiri je puta tiskao svoj udžbenik Physica particularis, koji je sadržavao raspravu iz meteorologije. U svim je tim izdanjima izlaganje o uzroku dúge započeo povijesnom bilješkom, u kojoj je sažeto prikazao de Dominisov, Descartesov i Newtonov doprinos objašnjenju dúge. Potraga za Zanchijevim izvorom u optičkim i prirodnofilozofskim djelima objavljenim nakon Newtonova (...)
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  33.  10
    Identitet, identifikacija i politike predstavljanja.Dunja Matić - 2012 - Filozofska Istrazivanja 32 (1):39-47.
    Za pretpostaviti je da identitet, čak ukoliko ga se i provizorno fiksira, biva promatran kao nestabilna, socijalno uvjetovana kategorija, označena i prepoznata ovisno o preraspodijeljenosti moći i trenutnim diskurzivnim relacijama. Pretpostavka teksta jest da se problematika identiteta promišlja kroz konfliktan suodnos dominantno i marginalno pozicioniranih društvenih aktera. Kontekstualizirano unutar ovakve dualne distribucije moći, aplikativni dio teksta tematizira temu proučavanja problematike identiteta u dva različita društvena diskursa . Pritom, film se promatra kao medij popularne kulture, dok bitan segment znanstveno-teorijskog pristupa temi (...)
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  34.  7
    Marcuseovo shvaćanje kulture.Slobodan Sadžakov - 2008 - Filozofska Istrazivanja 28 (1):117-124.
    Autor u svom radu razmatra aspekte Marcuseova shvaćanja kulture prije svega, njegove analize odnosa kulture i civilizacije. Taj je odnos, po Marcuseu, presudan za razumijevanje pozicije kulture u okviru moderne društvenosti. Marcuse pokazuje, prateći dijalektiku kulture i civilizacije, kako određeni imperativi imanentni sferi kulture bivaju amortizirani od strane »mehanizama civilizacije«, stječući status uzvišenih, ali i neobvezujućih ciljeva u odnosu na generalni kontekst reprodukcije građanskog svijeta.The author in this paper considers the aspects of Marcuse’s undrestanding of culture, in the first place (...)
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  35.  21
    Hermeneutics and Intercultural Understanding in the Age of Globalization.Mico Savic - 2011 - Filozofija I Društvo 22 (2):3-29.
    In the article the author considers the relevance of intercultural understanding in the age of globalization and points out the role which Gadamer?s hermeneutics plays in this context. First, the author presents the main characteristics of globalization, taking into account Giddens? understanding of the contemporary epoch as a radicalization of modernity and Heidegger?s interpretation of the contemporary era as the ending of metaphysics as nihilism. The author emphasizes that the question about conditions of possibility of intercultural understanding becomes an important (...)
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  36.  5
    Bohrova filozofija i izmjene temelja fizikalnog jezika.Mladen Domazet - 2004 - Prolegomena 3 (2):135-149.
    Od samih početaka razvoja kvantne mehanike javlja se potreba metafizičkog razgraničenja “makro” svijeta opisanog “svakodnevnim jezikom” i “mikro” svijeta kojim se bavi formalizam teorije . U tekstu se raspravlja o potrebi pomirenja ovako umjetno razgraničenih svjetova, uz pregled najvažnijih pravaca tumačenja formalizma teorije. Posebno se izlaže Bohrovo “kopenhaško” tumačenje i problemi koje pred njega postavlja EPR misaoni eksperiment. Pregledom Bohrovih odgovora na dani eksperiment, pokazuje se da njegovo tumačenje traži više od ograničenja svakodnevne deskriptivne metafizike pri opisu pojava na mikro-nivou. (...)
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  37.  8
    The Search for Virtue.Aleksandar Nikitovic - 2011 - Filozofija I Društvo 22 (4):157-181.
    In the combat for virtue, waged between Plato and the Sophists, Plato was striving to keep the contents of old Hellenic ethics, but not their mythical form, where Sophism discovered significant shortcomings and thanks to that challenged the whole contents of old Hellenic ethics. On the other hand, Plato accepted the new form of rational thinking, but not the dismantling unilateralism of Sohpism rationality. In other words, Plato embarked on theoreticizing the contents of old Hellenic ethics, aspiring to reconcile the (...)
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  38.  2
    Umiješanost promatrača – jedno od ograničenja znanosti.Neven Ninić & Ivan Kešina - 2010 - Filozofska Istrazivanja 30 (1-2):175-191.
    Rad se bavi umiješanošću promatrača kao ograničenjem u racionalnom spoznavanju svijeta i otvaranjem prostora za druge oblike spoznaje. U velikoj mjeri ta se problematika tiče odnosa znanosti i vjere, pa se u uvodnom dijelu rada polazi od odnosa vjere i znanosti, a koji je kroz povijest prolazio kroz različite faze. U prvom poglavlju analiziraju se upravo etape kroz koje je prolazio odnos vjere, odnosno religije i znanosti: jedinstvo u srednjovjekovnoj sintezi, razilaženje i sukob, dijalog i komplementarnost. Za ostvarenje dijaloga između (...)
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  39.  61
    Frankfurt on Second-Order Desires and the Concept of a Person.Christopher Norris - 2010 - Prolegomena 9 (2):199-242.
    In this article I look at some the issues, problems and self-imposed dilemmas that emerge from Harry Frankfurt’s well-known essay ‘Freedom of the Will and the Concept of a Person’. That essay has exerted a widespread influence on subsequent thinking in ethics and philosophy of mind, especially through its central idea of ‘second-order’ desires and volitions. Frankfurt’s approach promises a third-way solution to certain longstanding issues – chiefly those of free-will versus determinism and the mind/body problem – that have up (...)
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  40.  4
    Ambivalentnost procesa globalizacije i etičke implikacije teorije društvenog izbora Amartye Sena.Šimo Šokčević - 2009 - Filozofska Istrazivanja 29 (1):119-130.
    Suvremeni svijet izražava veliku potrebu za etikom u financijskim, gospodarskim, političkim i općenito socijalnim sferama. U tom kontekstu teorija društvenog izbora A. Sena, indijskoga ekonomista, filozofa i dobitnika Nobelove nagrade za osobite doprinose na području ekonomije, predstavlja važan čimbenik u ostvarivanju društvenih ciljeva, a ima i ključnu ulogu u formiranju zdravog društvenopolitičkog poretka. U ovom članku u središtu našeg interesa bit će implementacija skupa sposobnosti u sfere društva, te kritika utilitarističkih pristupa ekonomskom razvoju. Govorit ćemo o slobodama koje se trebaju (...)
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  41.  19
    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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  42.  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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  43.  34
    Bioetika, dostojanstvo čovjeka i refleksivni sud.Kurt Walter Ziedler - 2008 - Synthesis Philosophica 23 (2):215-223.
    Bioetika se suočava s dva blisko povezana problema: iako je koncept ljudskog dostojanstva široko potvrđen, on postaje vrlo kontroverznim čim pokušamo definirati opseg njegova sadržaja i značenja; jako trebamo metodu ili teoriju zaključivanja koja nam dopušta odrediti odnos između moralnih načela i konkretnih slučajeva. U širem, iako strogom filozofskom smislu, ova dva problema recentne bioetike povezana su s Kantovim pojmovima ‘autonomije’ i ‘refleksivnog suda’, koji se mogu kombinirati glede tročlane logike uspostavljanja pravila. Takva je logika nagoviještena u Montesquieuovoj doktrini distribucije (...)
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  44.  9
    Hermes I Dike. Razumijevanje I Cilj Platoničkog Filozofiranja.Franci Zore - 2008 - Synthesis Philosophica 23 (2):381-399.
    Pitanja filozofskog razumijevanja i pravednosti bitno su povezana od samih početaka grčkog filozofiranja. Baš kao što filozofska heremenutika ili hJrmeneiva ima svoj pretfilozofski izvor u grčkome bogu Hermesu, platoničko razumijevanje pravednosti ima ga u božici Dike. U svojoj ambivalentnosti Hermes tako naznačuje mogućnost razumijevanja kao i mogućnosti zavođenja ili zloupotrebe razumijevanja, koje – u horizontu sokratičke i platoničke filozofije – znači zapravo nedostatak razumijevanja. U platoničkoj filozofiji, naime, spoznaja i etički stav blisko su povezani. Ali ako se taj etički stav (...)
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  45.  8
    Gajo Petrovic’s Praxis.Bozidar Jaksic - 2007 - Filozofija I Društvo 18 (2):73-98.
    The author?s approach is based on three premises: 1. that Gajo Petrovic?s Praxis was an outstanding phenomenon in Croatian, Yugoslav and European culture, a challenge of freedom in a repressive society; 2. that there has never been such a thing as "Praxis group", "philosophers of practice" or "Praxis philosophers" with a unified philosophical and socio-theoretical orientation; and 3. that political and ideological attacks on Praxis were part of the repressive system that targeted every instance of cultural and scientific dissent. The (...)
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  46.  23
    Biopolitics: Animals, Meat, Food.Nikola Janovic - 2009 - Filozofija I Društvo 20 (2):41-58.
    The general idea of this text is to reflect biopolitical constitution of the society and its implications related to the issues of animal welfare. Since animal in biopolitical formation is technically reduced to an object - commodity for contentment of the industry and of the people needs - critical public advisories are calling from moral, ethical and legal standpoint for attention to the fact that is necessary to protect animals from the unnecessary exploitation. It is obvious that animal protection is (...)
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  47.  16
    Načelo Vezanosti, Searle I Nesvjesna Intencionalnost.Tomislav Janovic & Davor Pecnjak - 2007 - Prolegomena 6 (1):29-43.
    The present article is a critical assessment of the “Connection Principle” – the principle according to which the two key properties of mental states, intentionality and phenomenality , are necessarily co-instantiated. A theory of mind endorsing some version of this principle assumes that all intentional states are either conscious or otherwise potentially conscious. The Connection Principle, being a subject of much controversy in the past 15 years, has divided the community of philosophers of mind in two, as it were, irreconcilable (...)
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  48.  8
    Das Recht der Negativität und „ein glücklicher Ausgang“: Die erscheinende Dialektik der souveränen Staten in der Rechtsphilosophie Hegels.Rastko Jovanov - 2011 - Filozofija I Društvo 22 (3):267-290.
    In dieser Arbeit will ich im Rahmen der?erstaunlichen? Aktualit?t der politischen Philosophie Hegels der letzten zwei Jahrzehnte, den Status der zwischenstaatlichen Verh?ltnisse in seiner?Rechtsphilosophie? einer Analyse unterziehen. Ihre?unwirtliche Stelle? innerhalb seines philosophischen Systems kann uns nicht nur die Hegelsche Auffassung von dem Ph?nomen des Politischen erkennen lassen, sondern verweist uns auch auf die Stetigkeit der Entzweiung zwischen dem globalen Feld des politischen Ereignis als empirisch konstitutiv und ihrer?universellen??berwindung. Die Sph?re des Politischen wurde damit f?r das gegenw?rtige philosophische Denken als mit (...)
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  49.  3
    Religija u filozofskom i socio-kulturnom kontekstu.Ivan Karlić - 2008 - Filozofska Istrazivanja 28 (4):793-804.
    Što se može očekivati od susreta i dijaloga između kulture i Crkve ? Polazna točka u ovoj raspravi je novum kojega je iznjedrio Drugi vatikanski sabor; kulturalno gledano, on predstavlja događaj kojim su srušene umjetne prepreke između kulture i Crkve . Upravo taj događaj čini se da je širom otvorio vrata susretu i dijalogu između Crkve i kulturalnog ambijenta u kojemu se i Crkva nalazi.Crkveno-teološko zauzimanje za dijalog sa suvremenom kulturom moralo bi, prema autorovu mišljenju, ispuniti neke zahtjeve ili pretpostavke, (...)
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  50.  5
    Hobbesova philosophia prima.Zdravko Perić - 2011 - Filozofska Istrazivanja 31 (1):129-145.
    Ovim se radom želi prikazati polazna osnova Hobbesovog filozofskog mišljenja. Ona je važna jer je prisutna u svim segmentima njegove filozofije – negdje eksplicitno, a negdje implicitno. Tematizirajući o prvoj filozofiji, Hobbes je pokazao svoja osnovna gledišta kojim želi pokazati znatno razlikovanje od Aristotela i skolastike. Inspiriran dostignućima moderne znanosti svoju filozofiju usmjerava prema mehanicizmu i materijalizmu. Napuštajući tradicionalnu metafiziku, koja je u centar zbivanja stavljala bitak, Hobbes pokazuje privrženost logici i epistemologiji. Taj način filozofiranja omogućuje mu drugačije sagleda realnost (...)
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