U članku se razmatra grčki ideal mjere, najčešće izražen pojmom sredine. To nije samo svegrčki ideal nego drevna i svevremena baština, koja je konvergirala odgoju u ujednosti ‘dobrote i ljepote’. On je življen u polisu, kao što je bio i personalna, unutarduševna težnja. U Aristotelovoj politici počelo mjere prvenstveno je vezano za balansiranje političkih poredaka, ali postoji i druga perspektiva u kojoj je više riječ o vrlini i moralnim kvalitetama aristokracije, gdje se identificira dobrog čovjeka i građanina. Taj pristup srodniji (...) je istraživanjama u Aristotelovim etičkim tekstovima. Pažljiva analiza ovih distinkcija iz knjige Politika zaključuje se s uvidima o odgoju i vrlini kao komplementarnim aspektima praktičke filozofije. The article considers the Greek ideal of moderation, most often expressed through the notion of the Mean. It is not merely a pangreek ideal, but an ancient and everlasting inheritance, which converged to the education in the unity of ‘goodness and beauty’. It is lived in the polis, as it was also a personal aspiration of the inner soul. In Aristotle’s politics, the source of moderation is primarily connected to the balance of political orders, however there is another perspective in which it is more about the virtue and moral qualities of aristocracy, which identifies the good man and citizen. That approach is more akin to research conducted in Aristotle’s texts on ethics. Careful analysis of these distinctions from the book Politics is concluded with insights on education and virtue as complementary aspects of practical philosophy. (shrink)

The article considers the Greek ideal of moderation, most often expressed through the notion of the Mean. It is not merely a pangreek ideal, but an ancient and everlasting inheritance, which converged to the education in the unity of ‘goodness and beauty’. It is lived in the polis, as it was also a personal aspiration of the inner soul. In Aristotle’s politics, the source of moderation is primarily connected to the balance of political orders, however there is another perspective in (...) which it is more about the virtue and moral qualities of aristocracy, which identifies the good man and citizen. That approach is more akin to research conducted in Aristotle’s texts on ethics. Careful analysis of these distinctions from the book Politics is concluded with insights on education and virtue as complementary aspects of practical philosophy. (shrink)

Croatian literary culture of the 18th century is marked by stylistic pluralism, considering that its Enlightenment character and its didactic and utilitaristic dimensions are emphasized the most. Austrian catechism was the fundamental book of school religious education from 1777 until 1847 in the whole Habsburg Monarchy, and it played an important role in the upbringing of children, but also of the entire family and social community in the spirit of Josephine politics. This topic is viewed from the perspective of Immanuel (...) Kant who found it important to emphasise the dangers to which the fetishisation of ecclesiastical norms can lead to, i.e. to hinder the development of critical moments of liberty and upbringing. The absence of Enlightenment period in Croatian countries of the Habsburg Monarchy is complexly conditioned: from religious resistance and changes in a social and political sense to stagnancy and lack of education of a large part of the population, altogether favourable to the Croatian nobility and clergy. (shrink)

Specifičnost današnjice je »kraj političkog«, pri čemu pojam demokracije i dalje predstavlja glavni zbirni termin za pružanje opsjene lažnih mogućnosti. Hannah Arendt ovdje je uzeta kao autor čiji pojam ‘djelovanje’ predstavlja odličan okvir onoga što bi ljudi u javnom području mogli zaista biti. U svezi toga, važne su njene analize kako se od početaka filozofije politike dogodilo reduciranje političkog odnosa na vladalački odnos. Također, njeno shvaćanje značaja slobode je u opoziciji spram tradicionalnog filozofskog ograničenja slobode na ‘unutrašnjost čovjeka’.Specificity of present (...) time is “the end of political”, where the term ‘democracy’ still represents the main collective term for making an illusion of false possibilities. Hannah Arendt is taken here as the author whose term ‘action’ represents what people in a public field could really be. Regarding that, her analysis about how did reduction of political relationship to the dynasty relationship happened, from the beginnings of philosophy of politics, is very important. Also, her understanding of the relevance of freedom is in opposition with traditional philosophical restriction of freedom to ‘human inside’. (shrink)

U Freudu svojstvenom etičkom relativiziranju, moral i smisao bivstvovanja u konačnici su određeni ekonomijom libida. Takvi su stavovi omogućeni reduciranjem djelovanja na prirodnouzročni determinizam, posredovanjem konstrukcije teorijskog modela psihičkog funkcioniranja, pri čemu se zanemaruje mogućnost neempijskog kauzaliteta iz slobode. Freudova biologijska orijentacija rezultirala je gledištem o psihičkim motivacijama kao rezultatom kemijsko-fizioloških procesa, koji su k tome prvenstveno određeni hereditarnim ili konstitucionalnim čimbenicima. No, upravo kod njega psihoanaliza je imala najsnažniji kulturni i antropologijski impetus.In ethical relativism characteristical for Freud, moral and (...) the meaning of being are in the end determined by the economy of libido. Such attitudes are enabled by action being reduced to naturally caused determinism, where construction of the theoretical model of psychological functioning acts as an intermediary, and the possibility of non-empirical causality from freedom is disregarded. Freud’s orientation towards biology has resulted in his stand on psychological motivations as a result of chemical-physiological processes, which are, in addition, primarily determined by hereditary or constitutional factors. Nevertheless, it is with Freud that the psychoanalysis has had the strongest cultural and anthropological impetus. (shrink)

Od Kanta do Schelera, kao možebitnih vrhunaca u značajnosti postavljanja pitanja filozofske antropologije, razvila se unutrašnja tendencija novovjeke filozofije da se svi temeljni problemi filozofije dovode u vezu s pitanjem: što jest čovjek? Uobičajeno se smatra da ne treba Heideggerove misaone intencije vezati uz filozofsku antropologiju. Ovdje ćemo međutim napraviti ocrt, kako njegovih bitnih uvida s obzirom na antropološki horizont, tako i tezarij Kanta i Schelera, kao onih koji su utjecali na Heideggera, a čija prava recepcija u njegovom djelu zapravo (...) nedostaje.Von Kant bis Scheler, als möglichen Höhepunkte in der Wichtigkeit der Fragestellung philosophischer Anthropologie, hat sich eine Tendenz gegenwärtigen Philosophie entwickelt nämlich diejenige, die fordert, dass alle grundlegende philosophische Probleme in den Zusammenhang mit der Frage: was ist der Mensch? gebracht werden sollen. Oft wird gehalten, dass Heideggers Überlegungen nicht in Zusammenhang mit der philosophischen Anthropologie gebracht werden sollen. Hier aber werden wir einen Umriss machen, sowohl hinsichtlich Heideggers Überlegungen über seinen anthropologischen Horizont als auch eine Darstellung von Kant und Scheler, als diejenigen, die an Heidegger einen Einfluss gemacht haben. Diesbezüglich halten wir auch, dass eine Rezeption diesen beiden in seinem Werk eigentlich fehlt. (shrink)

Kant je pružio novi modus vivendi između znanosti i religije. Svaka od njih ima svoju stvarnost i funkciju, te se ne »natječu« jedna s drugom. Stvarnost mogućeg znanja pripada znanosti, ona ima potpunu slobodu istraživanja te stvarnosti pomoću svojih metoda. Bio je zadivljen newtonovskom znanošću koja je ovisila o empirijskim promatranjima, ali je smatrao da u znanstvenim metodama postoje ograničenja koja ostavljaju prostora religioznim vjerovanjima. Za Kanta se početna točka religije nalazi u ljudskom osjećaju moralne obveze. Kada djelujemo zbog osjećaja (...) odgovornosti, neizravno potvrđujemo da je svijet moralni poredak; prisutnost moralnog zakona pretpostavlja zakonodavca koji je njegov izvor i jamac.Kant provided a new modus vivendi between sciense and religion. Each has its own realm and function, and they do not «compete» with each other. The realm of possible knowledge belongs to sciense, which has complete freedom to explore that realm using its own methods. He was amazed by Newtonian sciense and its dependence on empirical observation, but he held that scientific methods are limited, which leaves room for religious beliefs. Kant sees the starting point of religion in man’s sense of moral obligation. When our actions are a response to duty, we implicitly affirm that the world is a moral order; the presence of the moral law presupposes the lawgiver as its source and guarantor. (shrink)

Na sveprisutnu opasnost buđenja novih totalitarizama koji uništavaju društvenost i pluralizam, kao moguću posljedicu otuđenja Moderne, upozorila je autorica čije shvaćanje društvenosti čovjeka stoji u aporiji zbog opozicionalnosti između preferiranja elitističke političke slobode antike i augustinovske egalitarne slobode, urođene svim ljudskim bićima. Taj dvovrsni argumentacijski teorijski pravac uvjetovao je njezinu interpretaciju antičkog polisa kao ideala političke zajednice, te razdvajanje socijalne od političke problematike. Prema njoj, Akvinski čini grešku i izjednačava termine politicus i socialis, a to preuzima i Moderna. Ovo je (...) vidljivo npr. u tome što socijalna, ekonomska i tehnička pitanja sve više ulaze u politički prostor . Štošta je tome pomoglo, kako npr. tzv. protestantska etika tako i Francuska revolucija. Mnoštvo "poniženih i uvrijeđenih" željelo je u nastupu novog svijeta svoje osnovne biološke potrebe rješavati kroz ulazak u javnu sferu. Politički elitizam Hannah Arendt taj nastup mnogobrojnih zahtjeva za socijalnom jednakošću i socijalnom emancipacijom smatra dekadencijom autentičnog javnog područja, izvorno slobodnog od nužnosti života. Kako se ovakva pozicija referira na konkretnu problematiku segregacije u javnom obrazovanju, pokazuje analiza njezina teksta "Reflections on Little Rock".Hannah Arendt, whose comprehension of human beings’ sociability stands in aporia because ofoppositionality between preference for elitist political freedom of antiquity and Augustinian egalitarianfreedom, inborn to all human beings, warned of omnipresent peril of awakening of new totalitarianismswhich destroy sociability and pluralism, as a possible consequence of Modernism’salienation. That dual theoretical line of arguing determined her interpretation of antique polis asan ideal of political community, and one of separating social from political problems. According toher, Aquinas made a mistake in equating terms politicus and socialis, and Modernism accepts thatequation. This can be seen in progressive intrusion of social, economic and technical issues into political space . Many factors contributed to that situation, i.e. the Protestant Ethic and FrenchRevolution. In awakening of the new world, many of the oppressed and insulted wanted to satisfytheir basic biological needs by entering the public spheres. Hannah Arendt’s political elitism considersthe emergence of multiple demands for social equality and social emancipation as a decadenceof authentic public space, that is originally free from life’s necessities. My analysis of Arendt’stext »Reflections on Little Rock« shows the consequences of such position in specific problem ofsegregation in public education. (shrink)

Der Beitrag beschäftigt sich mit Husserls Lehre von der kategorialen An­schauung als einem der wichtigsten Momente seines Versuchs der Grund­legung der Phänomenologie als eidetischer Wissenschaft. Ausgehend von Husserls phänomenologischen Kritik an Versuchen einer Naturalisierung des Bewusstseins, werden insbesondere die Probleme der Bedeutungs­intention und -erfüllung, des Unterschieds zwischen sinnlicher und kate­gorialer Anschauung, der kategorialen Formung und der sog. Wesens­anschauung erörtert. In diesem Zusammenhang geht es auch um die Abgrenzung des Husserlschen transzendentalphilosophischen Ansatzes von der transzendentalphilosophischen Axiomatik Immanuel Kants.

Der Beitrag besch?ftigt sich mit dem Verh?ltnis von Hermeneutik und Ethik. Im Fokus dieser Betrachtung steht die narrative Hermeneutik des Selbst von Paul Ricoeur und ihr Versuch, mit Hilfe der Hermeneutik eine ethische Dimension der Wiedereinschreibung der narrativen Rekonfiguration der Handlungswelt in diese Handlungswelt selbst zu er?ffnen. Dabei wird auf die Grenzen eines solchen Ansatzes hingewiesen, dies insbesondere im Hinblick auf die dabei gemachten metaphysiklastigen Schritte in Richtung auf eine Position, die hinter der existential- und fundamentalontologischen Fragestellung des von Ricoeur (...) kritisierten Heidegger zur?ckzufallen scheint. Daher wird hier erneut auf Heidegger und seine Existenzialontologie zur?ckgegriffen, um sie im Zuge einer narrativistischen Umdeutung f?r die ethische Fragestelleung zu?ffnen. (shrink)

O objetivo principal do presente artigo é apresentar uma visão unificada da contribuição de Winnicott à psicanálise. A Parte I começa constatando que, de acordo com certos comentadores renomados, Winnicott introduziu uma mudança paradigmática na psicanálise. A fim de fazer ver que essa mudança pode ser interpretada como um Gestalt switch paradigmático no sentido de Th. S. Kuhn, faz-se uma apresentação panorâmica da teoria kuhniana da ciência e, em seguida, uma reconstrução do paradigma edipiano ou triangular de Freud. Na Parte (...) II , é mostrado que, já nos anos 20, Winnicott constatou a existência de anomalias insuperáveis no paradigma edipiano e, por essa razão, iniciou a pesquisa que poderia ser chamada de revolucionária, no sentido de Kuhn, buscando um novo quadro geral para a psicanálise. Essa pesquisa terminou com a elaboração, especialmente na última parte da vida de Winnicott, do paradigma alternativo “bebê-no-colo-da-mãe”. Esse paradigma é descrito com certos detalhes, especialmente a relação paradigmática dual bebê-mãe e a teoria-guia de amadurecimento pessoal. As observações finais dizem respeito à herança winnicottiana e ao futuro da psicanálise. (shrink)

Many species maintain cytosine DNA methyltransferase (MTase) genes belonging to the Dnmt2 family. Prokaryotic modification‐restriction systems utilize DNA methylation to distinguish between self and foreign DNA, and cytosine methylation in eukaryotic DNA contributes to epigenetic mechanisms that control gene expression. However, Dnmt2 proteins display only low or no DNA MTase activity, making this protein family the odd and enigmatic family member. Recent evidence showed that Dnmt2 proteins are not DNA but RNA MTases with functions in biological processes as diverse as (...) stress responses and RNA‐mediated inheritance. These observations not only raise profound questions regarding the perceived substrate specificities of cytosine MTase, but also suggest links between DNA and RNA modification systems. Here, we speculate that Dnmt2 proteins might be part of an ancient cytosine modification toolbox that is used to successfully respond to environmental challenges, including constantly evolving RNA and DNA substrates. (shrink)

Više začuđuje da je Aristip, koji se smatra rodonačelnikom kirenskog hedonizma, sokratovac, nego činjenica da je rodom iz mediteranske Kirene. Grad u kome je rođen, osnovali su nekoliko stoljeća prije grčki koloni, koji su došli s otoka Tere. Po Pindaru, njegova je porodica bila najbogatija i najuzvišenijeg roda u cijeloj Libiji, čime se objašnjava činjenica što je budući hedonist, od malena, bio naviknut na život u raskoši. Nikada ga nisu smatrali sokratovcem u pravom smislu te riječi , što će biti (...) razlogom spora među Sokratovim sljedbenicima. Svijet čulne realnosti kojem je on pripadao, s jedne strane, te Platonov idealni, s druge, implicira pitanje Sokratova izvornog učenja: hedonistički, kirenski ili onaj platonizirani Sokrat, kako sugerira najveći broj istraživača?The fact that Aristippus, considered the founding father of Cyrenaic hedonism, is a Socratic is far more astounding than the fact that he was born in Cyrene on the Mediterranean. His hometown was founded a few centuries earlier by Greek colonists arriving from the Island of Thera. According to Pindar, his family was the richest and of the noblest lineage in the whole of Libya, which says that this future hedonist had been used to a life in luxury ever since he was born. He was never considered a Socratic in the true sense of the word , which was to become the cause of controversy between Socrates’s followers. The world of sensual reality he belonged to on the one hand and Plato’s world of ideas on the other pose the question of Socrates’s original orientation – was he originally a hedonist, a Cyrenaic or a Platonist, which is what most researchers suggest? (shrink)

O presente comentário analisa um breve texto tardio de Kant sobre afisiologia especulativa. Além de ilustrar muito bem os princípios metodológicos doprograma de pesquisa kantiano para as ciências da natureza – segundo o qual as ficçõesespeculativas, de valor apenas heurístico, podem ser utilizadas para observar eorganizar fenômenos na procura de suas leis empíricas –, esse escrito antecipa,metodológica e epistemologicamente, os trabalhos de Freud sobre a metapsicogiafisiológica.t:This commentary analyzes a short text by late Kant on speculativephysiology. It ilustrates main metodological principles (...) of Kant’s research programmefor natural sciences – according to which speculative fictions with exclusively heuristicvalue are allowed to be used in observing and organizing phenomena in search forempirical laws – and in addition it anticipates, both methodologically andespistemologically, Freud’s writings on physilogical metapsychology. (shrink)

Com base em discussões antigas e recentes sobre o status epistemológico das teorias científicas, o presente artigo analisa o prefácio de Osiander ao De revolutionibus de Copérnico.

Heideggersche erste Bewegungen in Richtung auf die Funda?mentalontologie lassen sich in seinen Vorlesungen der fr?hen 20er Jahren beobachten. Heidegger versucht darin, sich von dem Logizismus der Husserlschen Bewusstseinsphilosophie zu emanzipieren, indem er ein Konzept der Urwissenschaft entwirft. Die Urwis?senschaft soll bei der vortheoretischen Erfahrung, d. h. bei den vorreflexiven Erlebnissen ansetzen. Sie hat der entlebenden Tendenz der theoretischen Einstellung zum Erlebnis?strom entgegenzuwirken und somit die Voraussetzungen daf?r zu schaffen, eine Viel?falt der lebendigen Erfahrungsweisen zum ausdr?cklichen Verstehen zu bringen. Somit kn?pft (...) die Urwissenschaft an das Programm der Ph?nomenologie von Edmund Husserl, modifiziert es aber entscheidend, indem es aus der Sph?re des Bewusstseins in jene des lebendigen Erlebnisstroms verlegt. Hajdegerovi prvi pomaci u pravcu fundamentalne ontologije mogu se posmatrati u njegovim predavanjima iz dvadesetih godina proslog veka. U njima Hajdeger pokusava da se emancipuje od logicizma Huserlove filozofije svesti tako sto razvija projekat pranauke. Ona treba da krene od predteoretskog iskustva, tj. predrefleksivnih dozivljaja. Pranauka treba da deluje nasuprot obezivotljavajucoj tendenciji teoretskog stava spram toka dozivljaja te tako stvori pretpostavke za izricito razumevanje visestrukosti zivotnih nacina iskustva. Pranauka se time nadovezuje na program fenomenologije Edmunda Huserla, ali ga modifikuje na odlucujuci nacin tako sto ga premesta iz sfere svesti u sferu zivotnog toka dozivljaja. (shrink)

Tekst najpre ispituje u kojoj meri se kod ranog Hajdegera da primjetiti pomeranje tezista sa okolosvetskog karaktera dozivljaja na?fakticki? tubivstvujuci zivot odnosno na fenomen?Ja sam?. Treba da se zahvati smisao bica toga?Ja sam? i to tako sto ce se odrediti razlika samoiskustva i refleksivno-teoretskog stava. Ovo odredjenje treba drzati podalje od svih regionalnih i stvarskih stranosti. Individuacija onog?Ja sam? ne treba da se zahvati kao opojedinacenje u pogledu na neko opsto, nego kao povesno opojedinacenje. Smisao bica kao smisao egzistencije treba (...) da se zahvati u samoiskustvu i ima smisao sprovodjenja. Osnovno iskustvo sopstva odnosno povesnosti karaktera sprovodjenja sopstva stavice se u novi utemeljujuci odnos spram apriornosti. Pri tome centralna uloga pripada destrukciji istorijskog horizonta problema apriornosti, a pod cim treba da se razumije radikalizacija fenomenologije koja uvijek iznova pokusava da svoju povesnost odnosno povesnu situaciju sprovede sto izvornije. Razjasnice se sadrzajna struktura problema apriornosti tako sto ce se odrediti povest shvatanja apriorija prema stepenu njihove tubicevne imanentnosti. Destrukcija problema apriorija ce se pokusati na rekonstruktivnoj psihologiji Paula Natorpa i kritici povesne svesti Vilhelma Diltaja pri cemu im se prebacuje postvarenje sfere zivoga. (shrink)

Der Beitrag beschäftigt sich mit Husserls Lehre von der kategorialen An­schauung als einem der wichtigsten Momente seines Versuchs der Grund­legung der Phänomenologie als eidetischer Wissenschaft. Ausgehend von Husserls phänomenologischen Kritik an Versuchen einer Naturalisierung des Bewusstseins, werden insbesondere die Probleme der Bedeutungs­intention und -erfüllung, des Unterschieds zwischen sinnlicher und kate­gorialer Anschauung, der kategorialen Formung und der sog. Wesens­anschauung erörtert. In diesem Zusammenhang geht es auch um die Abgrenzung des Husserlschen transzendentalphilosophischen Ansatzes von der transzendentalphilosophischen Axiomatik Immanuel Kants.