Od objavljivanja Chalmersova utjecajnog rada The Conscious Mind , bilo je uobičajeno dijeliti filozofijske probleme svijesti na dvije grupe. Dok se tzv. »teški problem svijesti« tiče prirode fenomenalne svijesti i perspektive prve-osobe, »laki problem svijesti« uglavnom se bavi pojmom intencionalnosti. No je li stvarno moguće potpuno istraživati intencionalnost bez uzimanja u obzir iskustvene dimenzije? I vice versa, je li moguće razumjeti prirodu subjektivnosti i iskustva ako ignoriramo intencionalnost, te, ne izlažemo li se tako riziku ponovnog postavljanja kartezijskog dualizma subjekt-svijet, koji (...) ignorira sve obuhvaćeno frazom »bitka-u-svijetu«? U mom članku, istražit ću da li su fenomenalna svijest i intencionalnost dvije strane istoga novčića što se ne mogu razdvojiti a da se počini pogreška razdiobe.Since the publication of Chalmer’s influential work, The Conscious Mind , it has been customaryto divide the philosophical problems of consciousness into two groups. Whereas the socalled“hard problem” of consciousness concerns the nature of phenomenal awareness and thefirst-person perspective, the “easy problems of consciousness” mainly concern the notion of intentionality.But is it really possible to investigate intentionality thoroughly without taking the experientialdimension into account? And vice versa, is it possible to understand the nature of subjectivityand experience if we ignore intentionality, or do we not run the risk of thereby reinstating a Cartesiansubject-world dualism that ignores everything captured by the phrase “being-in-the-world”? Inmy article, I will inquire whether phenomenal consciousness and intentionality are two sides of thesame coin that cannot be separated without committing a fallacy of division. (shrink)

On the one hand, Scheler's critique of Kant's concept of a priori benefits from Husserl to a large extent, and it complements and deepens Husserl's. On the other hand, Scheler also critiques Husserl's definition of a priori. Husserl's material a priori as ideal object primarily thanks to his so-called "Bolzano- turn". In this connection, Scheler grabs hold of the relation of Husserl to Bolzano from the very beginning. For Scheler, Husserl thinks in a "platonic" way, and still falls in a (...) new type of "Platonism", or rather, logical Platonism, although he correctly refuses the ordinary Platonism. In Scheler's view, Husserl's phenomenological reduction is "not purely" executed, and therefore his phenomenological experience is problematic, or more precisely, the relation between categorial intuition and sensuous intuition is problematic. The final aim of Scheler's critique of Husserl's phenomenological understanding of "objective a priori" is to win the primary position of categorial intuition and its content , ethical insight and its correlate , and ultimately of phenomenological ethics of material value.Einerseits nimmt Schelers Kritik an Kant bezüglich des Begriffs des Apriori die Einsichten Husserls in großem Umfang auf. Schelers Kritik an Kant ergänzt und vertieft die Husserlsche Kant-Kritik. Andererseits kritisiert er aber auch Husserls Bestimmung des Apriori. Vor allem verdankt sich das materiale Apriori als idealer Gegenstand bei Husserl der sogenannten “Bolzano’schen Wendung”. Von Anfang an kritisiert Scheler Husserl in diesem Punkt, indem er dem Verhältnis zwischen Bolzano und Husserl immer präziser nachging. Für Scheler unterliegt Husserl mit Recht keinem platten Platonismus. Aber dennoch verfahre Husserl immerhin “platonistisch”, er unterliege einem “Neoplatonismus”, bzw. einem logischen Platonismus. Weil die phänomenologische Reduktion bei Husserl nach Schelers Meinung “nicht reinlich” durchgeführt wird, ist die phänomenologische Erfahrung bei Husserl problematisch, genauer gesagt ist das Verhältnis zwischen der kategorialen Anschauung und der sinnlichen Anschauung problematisch. Der Endzweck von Schelers Kritik an der phänomenologischen Auffassung des gegenständlichen Apriori bei Husserl besteht darin, die primäre Stelle der kategorialen Anschauung und ihrer Gehalte , sowie der sittlichen Einsicht und ihrer Korrelate und zuletzt der phänomenologisch materialen Wertethik zu gewinnen.S jedne strane, Schelerova kritika Kantova pojma a priori u velikoj mjeri duguje Husserlu, te dopunjuje i produbljuje Husserlovu. S druge strane, Scheler kritizira i Husserlovu definiciju apriorija. Husserlov materijalni a priori kao idealni predmet prvenstveno proizlazi iz njegova takozvanog bolzanovskog obrata. Prema Scheleru, Husserl razmišlja na "platonski" način te upada u novi tip "platonizma" ili, točnije, logičkog platonizma, iako s pravom odbacuje obični platonizam. Scheler smatra da Husserlova fenomenološka redukcija nije izvedena "čisto" te da je stoga njegovo fenomenološko iskustvo proble- matično ili, točnije, problematičan je odnos između kategorijalnog zora i osjetilnog zora. Krajnji cilj Schelerove kritike Husserlova fenomenološkog shvaćanja "objektivnog a priori" jest zadobivanje primarne pozicije kategorijalnog zora i njegova sadržaja , etičkog uvida i njegova korelata te, na koncu, fenomenološke etike materijalne vrijednosti. (shrink)

Što je distinktivno filozofski problem opažanja? Ovdje se tvrdi da je to konflikt između prirode opažajnog iskustva kakva nam se intuitivno čini, te stanovitih mogućnosti koje su implicitne upravo u ideji iskustva: mogućnosti iluzije i halucinacije. Opažajno iskustvo čini nam se kao odnos prema svojim objektima, vrsta »otvorenosti prema svijetu« koja uključuje izravnu svijest postojećih objekata i njihovih svojstava. Ali ako netko može imati iskustvo iste vrste a da objekt nije tamo – halucinaciju objekta – onda izgleda da (...) opažajno iskustvo ne može esencijalno biti takav odnos. Ovo je fundamentalni filozofski problem opažanja; različite filozofijske teorije opažanja 20. i 21. stoljeća mogu se sagledati kao odgovori na to.What is the distinctively philosophical problem of perception? Here it is argued that it is the conflictbetween the nature of perceptual experience as it intuitively seems to us, and certain possibilitieswhich are implicit in the very idea of experience: possibilities of illusion and hallucination. Perceptualexperience seems to us to be a relation to its objects, a kind of “openness to the world” whichinvolves direct awareness of existing objects and their properties. But if one can have an experienceof the same kind without the object being there – a hallucination of an object – then it seems thatperceptual experience cannot essentially be such a relation. This is the fundamentally philosophicalproblem of perception; the various philosophical theories of perception in the 20th and 21st centuriescan be seen as responses to it. (shrink)

U Rusiji, dve decenije nakon urusavanja Sovjetskog Saveza, Staljinova popularnost je po anketama javnog mnjenja ogromna, posto se mnogi prisecaju nekadasnjeg ugleda zemlje i svog osecaja sigurnosti. Slicno tome, mnogi Srbi, koji su bili najveca grupa u bivsoj Jugoslaviji, s nostalgijom su gledali na vreme nacionalnog ponosa i materijalnog komfora. Nasuprot tome, potcinjene etnicke zajednice u isto to vreme osecale su frustraciju u teznji za nacionalnim ponosom. Svaki politicki poredak ima jednu pripovest sacinjenu od odabranih i povezanih dogadjaja koji promovisu (...) nacionalne interese. Iako se zavrsila oruzana borba, u bivsoj Jugoslaviji ostala je podeljenost koja je perpetuirana konkurentskim narativima o tome sta se i zbog cega dogodilo. U Rusiji,?nevidiljivi staljinizam? u porastu jos jednom je omalovazio iskustvo zrtava represije. Ovaj clanak pruza preliminarna razmatranja o razdvajanju narativa u Rusiji i Srbiji i pokusava da objasni jednu od kljucnih prepreki u pomirenju s prosloscu. (shrink)

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 (...) mogućnost svoje filozofsko preobraćanje ispovijediti kao obrazac intelektualnog preobražaja čovječanstva, čime se njegova ispovijest pretvara u propovijed. U Meditacijama, međutim, Descartes ide korak dalje. Njegova vještina služenja maskom, te njegovo iskustvo koje je u snovima imao sa zloduhom i Bogom, dovode ga do toga da se u ovom spisu pojavljuje kao glumac sa tri lika: kao »ja«, kao zli genije i kao istinoljubivi Bog. Iza sva tri lika, naravno, stoji Descartesov ratio; ali bitno je primijetiti da zloduh nije samo maska kojom filozof prikriva grijeh skeptičke aktivnosti u koju uvlači čitaoca. Na osnovu Descartesovih snova može se tvrditi da postoji još jedan zloduh u Meditacijama, ovoga puta stvarni, koji stoji nasuprot meditirajućem subjektu. Taj je oličenje općeprihvaćenih stavova, predrasudnog mišljenja i lijenosti ljudskog uma.The text explores the connection between Descartes’ life conversions and the reason why in the Discourse on the Method and Meditations on First Philosophy he utilizes a confessional tone to his writing. Such an endeavour exposes a specific role of the mask under which the philosopher intends to present himself to the public for the first time. Although the mask is already mentioned in his Private thoughts, Descartes gives it a form of persona only after the discovery of cogito, as he is writing the Discourse. The mask of persona, conceived as a pure reason, allows him to confess his philosophical conversions as a paradigm of intellectual conversion of humanity, transforming his confession into a sermon. However, in the Meditations, Descartes takes a step further. His ability to utilize the mask, combined with his experience in dreams with a malicious demon and God, enable him to appear in this work as a multi-faced actor: as »I«, as a malicious genius and as a truthful God. Behind all three masks is evidently Descartes’ ratio, however it is important to recognize that the malicious genius is not only the mask the philosopher uses to hide the sins of the sceptical activity in which he involves the reader. On the basis of Descartes’ dreams, we can argue that there is one more malicious genius in the Meditations, this time a real one, standing opposite the meditating subject. This one is the embodiment of widely accepted opinions, prejudices and laziness of human intellect. (shrink)

U tekstu se polazi od problemske konstatacije prema kojoj je kapitalizam kao način života toliko postao dominantan da sustavno prožima cjelokupno vrijeme pojedinca, i radno i slobodno vrijeme. Dakle, sustav je čovjekovo vrijeme u totalu stavio u zavjetrinu ekonomije. I njime upravlja i vlada .Dalje se u tekstu postavlja pitanje koliko će još proći »vremena da se deblokiraju potencijali čovjekove prirode zapreteni u ekonomiji slobodnog vremena« . U suprotnom »svaki napredak u proizvodnji s pasivnom proizvođačkom klasom može samo pospješiti izdvajanje (...) i jačanje nove gornje klase« . Tako nastaje dublja problemska situacija u kojoj se pojedinci pretvaraju u pasivne grupe i društvene zajednice i time cijelo društvo čine pasivnim i osrednjim.Rješenje se, prema Supeku, nalazi u izoštravanju »samosvijesti građanina« kojom bi se uspješno otklanjala pasivnost i nekritičnost čovjekove svijesti. Cijeli bi se taj proces mogao razvijati iz temeljne »usamljenosti« građanina, koja pretpostavlja sigurnu distancu od tržišnog konzumerizma. Samosvijest nastala usred vlastite usamljenosti, tj. usred kritičkog odmaka od svakodnevice, bila bi osnažena i kritički otvorena prema sebi i prema sredini u kojoj živi. I tada bi mogla »djelovati kako hoće«, a ne kako je diktirano odozgor.Ta temeljna i kritički distancirana usamljenost građanina razumijevala bi se kao kvalitetno novo iskustvo vremena u neovisnom i autonomnom prostoru slobode u kojem se konačno može ostvariti vlastito slobodno vrijeme bitno drugačije od pasivne besposlice.The initial concept of this text is the problem conclusion which claims that capitalism as a way of life has become so dominant that it systematically permeates the individual’s complete time, their working hours as well as their free time. In other words, man’s free time has been overtaken by the system and completely subjected to economy. And it is run by the government .Further in the text a question arises: How long “will it take to deliver the potentials of human nature which are entwined in the economy of free time” . Otherwise “every progress that is made in production using passive production classes can only help facilitate the separation and strengthening of the new upper class” . This leads to a deeper problem situation in which individuals are being turned into passive groups and social communities, which makes the entire society passive and mediocre.According to Supek, the solution is in sharpening the “citizens’ self-consciousness”, which could bring success in removing passivity and non-critical human consciousness. The entire process could be developed from the foundational “loneliness” of the citizen, which implies a safe distance from market consumerism. Self-consciousness, caused by personal loneliness, i.e., critical detachment from everyday life, would be strengthened and critically open toward itself and the society in which the person lives. And then it would be able to “do as it pleased”, and not as it has been ordered from a higher instance.This foundational and critically detached loneliness of citizens could be understood as a good and fresh experience of time in an independent and autonomous space of freedom, where a person could finally be able to achieve their own free time in a way that is largely different than just mere passive doing nothing. (shrink)

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 otklanja zaborav bitka i dovodi u blizinu izvorno iskustvo istine.Die vorliegende Arbeit ist eine Untersuchung der geschischtlichen Besinnung Heideggers über das metaphysische Denken der Wahrheit bei Platon. Durch die Verwindung der Platonischen Auslegung des Seins als Idee entdeckt Heidegger das grundlegende metaphysische Prägung des Wesens der Wahrheit in ihrer ursprünglichen Gewesenheit. Indem Heidegger die anfängliche Gestalt der Seinsvergessenheit betrachtet, bereitet er ihre Überwindung vor. In der Interpretation des Höhlengleichnisses aus der Politeia konzentriert Heidegger seine Aufmerksamkeit besonders auf das Problem der Differenz zwischen dem Seienden und dem Sein, Beseitigung der Seinsvergessenheit und des damit verbundenen Problems der Eigentlichkeit. (shrink)

Svaka djelatnost iskazuje identitet djelatnika. U autobiografiji se reprezentira pluralni identitet pisca autobiografije. U njoj otkrivamo ono što je neka osoba. U autobiografiji njen pisac traga za sobom, za svojim osobnim identitetom. U pitanju o identitetu osoba u autobiografiji zapravo pita što je događaj njenog života. Autobiografija je svijest o sebi. Sjećanje i iskustvo izgrađuje i oblikuje osobnu svijest, potvrđuje znanje o vlastitom identitetu, o identitetu koji nije dan nego nastajući, jer tek kroz sjećanje i iskustvo osoba istodobno (...) gradi imaginarnu stvarnost prošlog i postaje ono što jest. U svaku osobnu priču se utka sve što je iskustvo te osobe, iskustvo koje nikako nije samo osobno iskustvo, nego i iskustvo jedne kulture, jezika, obrazovanja, drugih… Autobiografija je tekst u kojem pisac gradi svoj identitet, pokazuje svoju »osobnu kartu« i retušira svoju sliku koju će u njoj priložiti. U pisanju autobiografije pisac ponovo izgrađuje svoj identitet, sebe sama. U svakom djelu stvaralac stvara i sebe samog. U svakoj biografiji je moguće raspoznati mnoga filozofiji relevantna pitanja, od pitanja identiteta do pitanja reprezentiranja subjekta. U onim koje su pisali filozofi posebno. U odluci da piše u prvom licu filozof iskazuje svoju senzibilnost, a iznad svega potvrđuje da je osobno odgovoran za ono što se u njegovom djelu tvrdi, da to nije neka apersonalna, božanska riječ ili kaza anonimnog narodnog mudraca, nego njegova temeljna riječ, filozof sam. Subjekt govori. Presudan je Ego Cogito, koji postaje Osobnost, Ja Pisanja, Autorstvo. Filozofsko djelo je osobna karta filozofa. U autobiografskom tekstu autor otkriva, potvrđuje i definira svoj identitet, ali na kraju ono njegovo uistinu osobno nije njegovo Ja, jer njegovo Ja zapravo postaje junak osobne priče. Pisac autobiografije na kraju postane Ja teksta.Every activity reflects the identity of the person who is engaged in it. In an autobiography a multiple identity of the autobigrapher is displayed. It discloses everything that a person is or was. And no other can do it better than the person in question. In an autobiography, the writer is searching for himself, his own identity. In the identity question of the autobiography , the person asks what has been the crucial event in his or her life. Autobiography is awareness of the self. Memories and experience develop and shape a personal conscience, they attest the awareness of the personal identity, identity which is not a given, but is ever evolving. It is only through remembering and experiencing that a person simultaneously develops the imaginary reality of the past and evolves into what he or she is. Every personal story consists of the experience of that particular person, experience that is not only a personal one, but also experience involving a particular culture, language, education, and contact with others… An autobiography is a text in which a writer develops his own identity, displays his “identity card” and retouches his own image. When writing an autobiography, the writer reinvents his own identity, his own self. In every creative work the creator creates himself, as well. In every biography it is possible to recognize many relevant philosophical issues, from the question of identity to the question of representation of a subject, especially those written by philosophers. By deciding to write in the first person singular, a philosopher expresses his sensitivity, confirming that the philosophy he embodies belongs to him, affirms that he is personally responsible for what he claims in his work, that is certainly not an apersonal, divine sentence or a tale of an anonymous folk sage, but his own quintessential sentence. A subject speaks. This is Ego Cogito that becomes personality, the I of the writing. Authorship. A philosophical work is an identity card of a philosopher. In an autobiographical text, the author discloses, develops, affirms and defines his own identity, but in the end his personal I is not his own I, because his I becomes a protagonist of a personal story. The writer of an autobiography becomes I of the text, in the end. (shrink)

Iako opsežan, ovaj članak ima skromnu svrhu: sažeto i što je moguće jasnije iznijeti osnovne Kantove teze za promišljanje odnosa znanosti i religije, te pozvati na pomnjivo iščitavanje njegova opusa, kako bi u promišljanje odnosa znanosti i religije išli s Kantom, a ne mimo njega. Kantov opus nudi intrigantne povode da ga se pokuša isčitavati s ovoga stanovišta. Polazište je dano rezultatima Kritike čistoga uma. U njoj treba potražiti odgovore na pitanja: Kako je moguća priroda, iskustvo, spoznaja prirode i (...) sama prirodna znanost? Nakon toga biti će potrebno u istom djelu vidjeti kako Kant zasniva praktičnu slobodu koja omogućuje moral koji je osnova religije. Konačno, trebat će vidjeti koje posebnosti ima na umu zasnovana religija.Although extensive, this aricle has a modest purpose: to summarise and clearly expose Kant’s theses on relationship between philosophy, science and religion, and to evoke for close reading of his opus. That is all made in purpose of thinking this relation along with Kant, not without him. Kant’s offers intriguing reasons to be read from this standpoint. This standpoint is given with the results of his work Critique of Pure Reason. There should be found the answers to following questions: how nature is possible, how experience is possible, as well as knowledge of nature and natural science in itself? After that, it should be noted in the same work to see how practical freedom is founded by Kant, which enables morality as foundation of religion. Finally, it should be reflected what are the characteristics of religion based on Reason. (shrink)

Identitet učitelja inoga jezika nedovoljno je istražen koncept na području Republike Hrvatske. Stoga se u ovome radu navedeni koncept ponajprije teorijski razmatra, a potom se prikazuju rezultati istraživanja profesionalnog identiteta učitelja francuskoga jezika u RH. U istraživačkome dijelu rada razmatramo mijenjaju li učitelji francuskog jezika svoj profesionalni identitet ili ne mijenjaju, a ako mijenjaju, u kojoj je to mjeri i koji su razlozi tomu. Rezultati su pokazali kako učitelji svoj učiteljski identitet najčešće mijenjaju sudjelujući na lokalnim stručnim usavršavanjima, a najmanje (...) sudjelovanjem u organiziranim e-tečajevima. Glavnim razlogom za sudjelovanje u aktivnostima stručnoga usavršavanja pokazao se njihov unutarnji poticaj, dok su se glavnim razlogom za nesudjelovanjem pokazali financijski čimbenici. Dulje radno iskustvo, članstvo u Hrvatskoj udruzi profesora francuskoga jezika i obvezni status jezika pokazali su se faktorima koji statistički značajno pozitivno utječu na osjećaj pripadnosti zajednici učitelja francuskoga jezika u Republici Hrvatskoj. The identity of foreign language teachers is an under-researched concept in Croatia. This paper thus focuses on this concept foremost from a theoretical position, followed by a description of the results of research into the professional identity of French teachers in Croatia. The research considers whether French teachers change their professional identity or not, and if they do, to which extent and for what reasons. The results show that teachers most often change their teaching identity by participating in local professional training courses, and least often by participating in organised e-courses. The main reason for participating in professional training activities proved to be internal motivation, while the main reason for not participating proved to be financial factors. A longer work history, membership in the Croatian Association of French Language Teachers, and status as a compulsory language proved to be statistically significant factors influencing feelings of belonging to the community of French teachers in Croatia. (shrink)

istovremeno otkriva Božje tragove. Štoviše, po njemu je upravo pomoću prirodnih znanosti moguće uhvatiti i shvatiti Božju za-misao. Ovakvo gledanje na prirodu u XVIII. stoljeću je sačinjavalo sukus »prirodne teologije«. No, Einsteinov život i djelo se smještaju cijela dva stoljeća kasnije. Stoga je sasvim na mjestu istraživanje nekih teoloških implikacija Einsteinove fizikalne slike svijeta. Jer upravo je Einstein svojim najvažnijim prirodoznanstvenim otkrićima, točnije specijalnom teorijom relativnosti i općom teorijom relativnosti istovremeno »pokopao« dva i pol stoljeća dugu vladavinu newtonovske slike svemira, (...) bazirane na fizikalnim postulatima klasične mehanike, i postavio solidne temelje za uspostavu nove slike svemira, bazirane na fizikalnim postulatima kvantne mehanike i na načelu neodređenosti. Tom je epohalnom obratu, u smislu znanstvene revolucije i smjene paradigme , kumovao Einstein, koji je doslovno potkopao tradicionalne temelje poimanja stvarnosti, svodeći takoreći sav problem na jednu konstataciju: »Jedina stvar koja je neshvatljiva o svijetu jest ta da je on shvatljiv« . A ta je činjenica uvjetovala burnu filozofsku i teološku raspravu koja traje do danas. No, na pitanje canterburyjskog nadbiskupa R. Th. Davidsona: »Kakav bi učinak relativnost mogla imati na religiju?«, Einstein je bez oklijevanja odgovorio: »Nikakav. Relativnost je čisto znanstvena stvar i nema ništa s religijom.« Istina, direktno ne baš, ali indirektno veoma kompleksan i izazovan učinak. Stoga su u istraživanjima teoloških implikacija Einsteinove fizikalne slike svijeta dva teološka pitanjaneizbježna. Prvo, što točno znači riječ ‘Bog’ za Einsteina? Drugo, koje implikacije ima priziv na Boga za Einsteinovu matematiku i fiziku? Budući da, nasuprot uvjerenju mnogih u Einsteinov ateizam, postoji također uvjerenje mnogih u njegovo duboko religiozno iskustvo koje se temeljilo na štovanju »misterija« svemira, nameće se i treće, najzahtjevnije teološko pitanje, čiji odgovor doduše ne ovisi o odgovorima na prethodna dva pitanja, ali itekako može baciti dragocjeno svjetlo na njihov smisao i značenje. Naime, i židovska i kršćanska i islamska teologija polaze od vjere u jednoga Boga kao Stvoritelja svijeta. Svijet je, stoga, eminentno stvorenje, tj. učinak Božje stvarateljske volje, dakako, misleći pritom pod pojmomsvijeta cjelokupnu materijalnu stvarnost, a ne samo ljudski svijet. Teologija, dakle, govori o svijetu kao stvorenju, dok prirodne znanosti govore o svijetu kao prirodi, tj. govore o prirodnom svijetu. To je razlog zašto kršćanska teologija ne može ostati postrance glede načina prirodoznanstvenog opisivanja svijeta, budući da je u samu narav teologije upisan zahtjev za neprestanim preispitivanjem uvjeta i mogućnosti usklađivanja tih opisivanja s pretpostavljenomvjerom u Bog kao Stvoritelja svijeta. Židovska i kršćanska vjera u stvaranje svijeta potvrđuje da ama baš ništa ne postoji što ne bi bilo stvoreno od Boga, pa tako ni materija. Dakle, treće teološko pitanje možemo formulirati ovako: Kakav je odnos realno moguć između Boga i njegova stvorenja u kontekstu nove – prirodoznanstvene – slike svijeta?The research of religious experience of great minds since ever represents demanded, but yetprovocative and controversial enterprise. And when that research is focused on one of the mostrenowned physicists of the twentieth century, which could also mean of all times, Albert Einstein, than the subject obtains in weight, but no doubt also in attractiveness. Thisfactis due to the pureevidence of Einstein’svery often mentions of religionand God in hisscientificand popular writings. Maybe often mentions of Einstein’spersonal views of religionandGod arefar moresignificant in his private letters and various public meetings with people.For example, Max Jammer,a philosopher,physicist, and former Rector of the Bar-IlanUniversityof Jerusalem in Israel, illuminating meticulously Einstein’sintimate, e.g. personal,andprofessional,e.g. scientific, relationto religion,affirms that his physical cognitions andhis understanding of religion are profoundly bound. For Einstein, in such supposed complex ofrelations, the cognition of nature simultaneously reveals Divine traces. Moreover, according tohim precisely by means of natural sciences becomes possible to capture and comprehend Divinethought. Indeed, such view of nature in eighteenth century formed a core of natural theology.However, Einstein’s life and work find place two and a half centuries later. Therefore it is aright place to research some theological implications of Einstein’s physical, e.g. scientific, viewof world, because just Einstein by his most important scientific discoveries, more exactly byspecial and general theory of relativity, simultaneously “buried” two anda half centuries dominated Newtonean mechanistic worldview, based on physical postulates ofclassical mechanics, and placed solid foundations for later establishing a new worldview, basedon physical postulates of quantum mechanics and the uncertainty principle. Behind this epochmakingturn, in terms of scientific revolutionand paradigm shift , was Einstein wholiterallyundermined the traditional foundations of comprehensionsof reality,reducing,so tospeak,a whole issue at one sentence: “The only thing that is incomprehensibleabout the worldisthat it is comprehensible”. This whole story has stipulated tempestuous philosophicaland theological debates, and these debates aregoing on up to nowadays. On the quest ofRandallThomas Davidson, the Archbishopof Canterbury: “What effect relativitywould haveonreligion?”Einstein without hesitation replied:“None. Relativity is a purelyscientific matterandhas nothing to do with religion”.Is this true? Indeed, none could be true for directeffects,butthose indirectprovokedvery complex and defiant challenges for theological explanations ofthecreatedreality.Thereforetwo theological questions seem to be unavoidable within researchoftheological implications of Einstein’sworldview.First, what exactly means a word‘God’forEinstein?Second, what implications have an appeal to God for Einstein’smathematics andphysics?Since vis-à-vis conviction of many in Einstein’satheism, thereis also conviction ofmanyin his deep religiousexperience originally based on devotion of “mystery” of the universe,than raises the thirdand the most demanded theological question, whose answer to be suredoesn’tdepend upon answers on previoustwo, but can cast some light on their true meaning.Namely,Jewish, Christian, and Islamic theology is presupposinga faith in one God as Creatorofthe world. Thereforethe world is eminently creationor directeffect of the agency of Divinecreativewill. The word‘world’embraces herean entirematerial reality,and not only the worldofman. Consequently,theology speaks about world as creation,while natural sciences speakaboutworld as naturethat is as natural world. This is the motive why Christian theology cannotremainat a distance fromfashion of natural-scientific description of the world, since it is inscribedin the same coreof theology a demand for continuous reexaminationof conditions andpossibilitiesfor harmonizing of those descriptions with supposed faith in one God as Creatorofthe world. Jewish and Christian faith in the creationof the world confirms that just nothingexists,neither matter as well, without Divine creativewill. Now the thirdtheological questionsoundslike this: What a relationis reallypossible between God and His creationin the contextofa new – natural-scientific – worldview? (shrink)

U radu se proučava potreba, značaj i načini profesionalnog usavršavanja učitelja za upotrebu inovativnih nastavnih sustava u nastavi o prirodi i društvu koji su podjednako primjenjivi i u drugim predmetima u osnovnoj i srednjoj školi. Cilj istraživanja je utvrditi procjene učitelja o svom stručnom usavršavanju za realizaciju nastave prema novim sustavima. Pošlo se od opće pretpostavke da su učitelji različito upoznati s inovativnim nastavnim sustavima pa ih stoga ne primjenjuju jednako u nastavi o prirodi i društvu na razini inicijalnog obrazovanja, (...) te posebnih pretpostavki da je upoznatost učitelja s inovativnim nastavnim sustavima pod značajnim utjecajem akademskog obrazovanja te da stupanj akademskog obrazovanja i nastavno iskustvo značajno utječu na njihov profesionalni razvoj. Kako bi se to utvrdilo, u prosincu 2023. godine na uzorku od 107 učitelja zaposlenih u osnovnim školama zlatiborskog okruga (Republika Srbija) provedeno je istraživanje prikazano u ovom radu. Prikupljeni podaci potvrdili su sve istraživačke hipoteze. Zaključeno je da su inovativni nastavni sustavi učenja i poučavanja značajni u realizaciji nastave o prirodi i društvu na razini inicijalnog obrazovanja, ali da su prisutni u provođenju kod učitelja do 10 godina i s više od 30 godina rada u praksi. Kako bi učitelji osnažili svoje kompetencije za upotrebu inovativnih nastavnih sustava, predlaže se drugačiji profesionalni razvoj koji podrazumijeva drugačije inicijalno obrazovanje tijekom kojeg bi budući učitelji stekli temeljna znanja za upotrebu inovativnih nastavnih sustava u realizaciji razredne nastave, kao i kasnije stručno usavršavanje koje podrazumijeva pohađanje edukacija o inovativnim sustavima nastave. (shrink)

This paper presents the results of research on changes in attitudes towards music education among teacher education students who were exposed to vocal-instrumental lessons over the course of two semesters. The research was conducted among second-year students of teacher education at the Faculty of Education in Osijek, Croatia. The results have shown that students’ attitudes towards music education are relatively positive both before and after exposure to music lessons. Students with choir experience had more positive attitudes towards music education. Although (...) positive attitudes after music lessons are somewhat higher, there is no statistically significant difference between the attitudes of students before or after music lessons. Further research on attitudes towards music education is suggested across a larger population of teacher education students, over a longer period of time, and using a wider range of instruments. U radu su predstavljeni rezultati istraživanja mogućnosti promjena stavova studenata učiteljskoga studija o glazbenom obrazovanju nakon dva semestra vokalno-instrumentalne nastave. Istraživanje je provedeno sa studenticama druge godine učiteljskoga studija na Fakultetu za odgojne i obrazovne znanosti u Osijeku, Hrvatska. Rezultati su pokazali kako studentice imaju relativno pozitivne stavove o glazbenom obrazovanju prije i poslije nastave glazbe, a pozitivniji stavovi su zabilježeni kod studentica koje imaju iskustvo pjevanja u zboru. Iako se može uočiti trend pozitivnijih stavova nakon nastave glazbe razlika u stavovima studentica o glazbenom obrazovanju prije i poslije nastave glazbe nije statistički značajna. Sugerira se istraživanje stavova o glazbenom obrazovanju na većem uzorku studenata učiteljskoga studija, kroz duže vremensko razdoblje i to opsežnijim mjernim instrumentom. (shrink)

»Sve što postoji u onom drugom je drugačije nego u sebi« . Ljudski svijet je posredovani svijet te može biti posve odvojen od onoga što je svijet u sebi, a što se danas naziva neposrednošću, životom, autentičnom egzistencijom. Racionalnost, simboličko mišljenje, jezik, povezuju nas s realnošću, ali prepušteni sebi samima zarobljavaju beskonačnu različitost stvarnosti i supstituiraju bogatstvo života hiperrealnošću i ekstenzijama .Izgubljeni smo u simbolima jer nam nedostaje, kaže Kuzanski, tankoćutnost za razlikovanje simbola od onoga što oni simboliziraju. Kant to (...) proširuje na razlikovanje svijeta za nas od svijeta po sebi, upozoravajući da je naše iskustvo svijeta određeno naočalama kroz koje ga gledamo. Kuzanski nam nudi naočale koje omogućuju spomenutu tankoćutnost. Uspoređuje ih s dragocjenim kamenom berilom kroz koji postaje vidljivo ono što je inače nevidljivo. To je medij tankoćutniji od jezika. Za Platona njegovo poznavanje bijaše uvjet da se uđe u Akademiju.“Whatever exists, exists otherwise in something else than it exist in itself” . The world of man is a mediated indirect world and it can exist completely separate from what the world in itself is, the latter being referred to today as immediacy, Life, authentic existence. Rationality, symbolic thought, and language connect us to the reality, but when they are left to themselves they reduce otherwise infinite variety within the reality and substitute the richness of life with hyperreality ad extensions .We are lost in the world of symbols, according to Cusanus, because we lack the sensibility to differentiate the symbol from the signified symbolized. Kant extends this to the opposition between the worldforus and the worldperse, thereby pointing out that our experience of the world is determined by the spectacles through which we see it. Cusanus on the other hand offers the spectacles that enable us to achieve the before mentioned sensibility, comparing them to the semiprecious stone beryl, which enables otherwise invisible objects to become visible if observed through the stone. The concerned medium is thus more sensible than language. Plato made the cognition of this medium a prerequisite for entry into his Academy. (shrink)

Na primjeru Utopije morala Karla Alberta i Elenor Jain, autor pokazuje razliku između ontološke etike kao metafizičke etike i svih drugih prošlih i suvremenih etika kao nemetafizičkih. Središnja pretenzija ontološke etike kao aktualne etike primjerene vremenu ležiu tome da ona može nadmašiti specifičnosti pojedinačnih kultura i pokazati fundament etičkog mišljenja i djelovanja, koji prevladava razdvajajuće elemente tradiranih moralnih predodžaba ili religioznih normi te obraća pažnju na ono zajedničko što ljudi i narodi doživljavaju kao iskustvo bitka, u smislu ontološke misli, (...) od Parmenida i Platona do Heideggera i Lavellea. Nasuprot tom prenaglašavanju Platonove idealističke linije u europskoj praktičnoj filozofiji, autor ovoga rada ukazuje na druge smjerove europske filozofije, te posebno ističe Aristotelovu philosophia anthropina kao nemetafizičku praktičnu filozofiju u smislu jedinstva etike i politike, neovisno o metafizici. Dok Albert i Jain zagovaraju bliskost etike i estetike, te u smislu modernog globalizma povezuju europsku filozofiju s izvaneuropskom mitološkom i metafizičkom mudrošću, autor ovoga rada ukazuje na Gadamerovu interpretaciju odnosa phronesisa i sophiae u VI. knjizi Aristotelove Nikomahove etike i naHeideggerovu fundamentalnu ontologiju, ne kao metafiziku, nego kao hermeneutičku praktičnu filozofiju, da bi na tragu Finkove interpretacije VII. knjige Platonove Države pokazao mogućnost drukčijeg tumačenja odnosa dokse i episteme od onoga što ga pružaju Albert i Jain, kako kod samoga Platona tako i u transcendentalnoj fenomenologiji životnog svijeta kod kasnoga Husserla. Jer suvremenom globalnom svijetu više je potrebna nemetafizička praktična filozofija – kao povijesnom svijetu života primjereno mišljenje – negoli metafizička etika i mitologija.Am Beispiel von Die Utopie der Moral von Karl Albert und Elenor Jain zeigt der Verfasserden Unterschied zwischen einer ontologischen Ethik als einer metaphysischen Ethik und allenanderen vergangenen und gegenwärtigen Ethiken als nicht-metaphysischen Ethiken. Der Hauptanspruchder ontologischen Ethik als einer aktualen und der Zeit angemessenen Ethik liegtdarin,dass sie die Eigenartigkeiten der einzelnen Kulturenübergreifenund das Fundamentumdesethischen Denkens und Handelns aufweisen kann, das die trennendenElemente der tradiertenMoralvorstellungen oder religiösenNormen aufhebt und die Aufmerksamkeitauf dasGemeinsamelenkt, welches die Menschen und die Völker als Seinserfahrung erleben – im Sinnedesontologischen Gedankens von Parmenides und Platon bis Heidegger und Lavelle. Im Gegensatzzu dieser überbetonten idealistischen Linie Platons in der europäischenpraktischenPhilosophieweist der Verfasserdieser Arbeitauf die anderenStrömungen der europäischenPhilosophiehin und hebt insbesonderedie aristotelische philosophia anthropinaals nicht-metaphysischepraktische Philosophie im Sinne der Einheit von Ethik und Politik hervor,die vonderMetaphysik unabhängig ist. WährendAlbertund Jain die Nähe von Ethik und Ästhetik befürwortenund im Sinne des modernen Globalismus die europäischePhilosophie mit der außereuropäischenmythologischen und metaphysischen Weisheitverbinden, verweist der VerfasserdieserArbeitauf Gadamers Interpretationdes Verhältnissesvon phronesisund sophia im VI.Buchder NikomachischenEthik vonAristotelesund auf die Fundamentalontologie Heideggers–aufgefasst nicht als eine Metaphysik, sondern als hermeneutische praktische Philosophie. AufdenSpurender Fink’schenInterpretationdes VII. Buches von Platons Staat zeigt der Verfassersodannauf, dass eine andereMöglichkeit zur Deutung des Verhältnissesvon Doxe und Epistemebestehtals jene, die von Albertund Jain befürwortet wird,sowohl bei Platon selbst als auch inderTranszendentalphänomenologieder Lebenswelt beim späten Husserl. Denn die globale WeltderGegenwart braucht mehr eine nicht-metaphysische praktische Philosophie und ein der geschichtlichenLebenswelt angemessenes Denken als eine metaphysische Ethik und Mythologie. (shrink)

The paper is based on the experiences of a fieldwork researcher. Two studies of everyday life are compared. In spite of the differences in theoretical frameworks and methodologies, important similarities are identified, leading to identical basic results. These similarities are to be found in the dependence of the everyday survival on political survival, of everyday life on political life, of coping on political developments. The similarity is proved by pointing to the shared broader socio-historical framework in which both studies have (...) been located, and to the uniqueness of the environment/area in which both have taken place. This leads to the final conclusion on the relation between the character of everyday life and the collective character/mentality, where the key mediator is political life and the character shaped within its domain. In a culture basically structured as a warrior culture, in the circumstances of huge civilizational changes at the global world scene, the local political mentality assumes specific features, somewhat modified in comparison with the traditional ethos. These features in turn directly shape the everyday, particularly of ordinary people, beyond the centers of power and global decision-making. U tekstu se iznosi iskustvo jednog terenskog istrazivaca/intervjuera. Uporedjuju se dva istrazivanja svakodnevnog zivota. Uprkos razlikama u teorijskim polazistima i metodskim resenjima, podvlace se slicnosti koje su dovele do istovetnosti osnovnog rezultata. Njih treba traziti u zavisnosti svakodnevice opstanka od politickog opstanka, svakodnevnog zivota od politickog zivota, prezivljavanja od politickih desavanja. Da bi se dokazala ova slicnost ukazuje se na zajednickost sireg drustveno-istorijskog okvira u koji su oba istrazivanja smestena, a preko njega, i na jedinstvenost podneblja/prostora na kome se oba odvijaju. To vodi krajnjem zakljucku o vezi karaktera svakodnevnog zivota od kolektivnog karaktera/mentaliteta, pri cemu je kljucni posrednik politicki zivot i karakter oblikovan u njegovoj sferi. U jednoj, u osnovi, ratnicki strukturisanoj kulturi, a u uslovima krupnih civilizacijskih potresa na globalnoj svetskoj sceni, politicki mentalitet u lokalnim uslovima zadobija osobene crte, donekle modifikovane u odnosu na tradicionalni etos, koje potom, neposredno oblikuju i svakodnevicu, pre svega, obicnih ljudi, izvan centara moci i globalnog odlucivanja. (shrink)

Ujedinjenje velikih teorija fizike − teorije relativnosti, kvantne mehanike i fizike svemira i čestica − ostaje snom fizike i filozofije znanosti i na početku 21. stoljeća. Sve se one u pogledu konačnih zakona svemira slažu da je početak bio, te da su konačni zakoni oni koji su već vladali u početku evolucije svemira. Početak svemira podrazumijeva njegovo stvaranje i nužno upućuje na Stvoritelja−religijskog Boga, na uspostavljanje mosta između moderne kozmologije i religije. U tome se podudaraju klasične kozmologije s modernim kozmološkim (...) modelima astročestične teorijske fizike, odnosno mišljenja vodećih modernih kozmologa: Einsteina, Weinberga, Penrosea, Hawkinga i drugih. Naglašavamo da su i veliki svjetski kongresi iz povijesti znanosti u 21. stoljeću naročito reafirmirali komplementarni odnos znanosti i religije kao pravog puta za univerzalnim horizontom svijeta u 21. stoljeću. Situaciju odnosa znanosti i religije, Einstein je izvrsno opisao slikom: »Znanost bez religije je kljasta, a religija bez znanosti slijepa« . Stvaranje svijeta u Knjizi postanka , napose u Prvome izvještaju o stvaranju jest Božje stvaranje: Bog stvara riječju ili djelovanjem − trenutačno i u stvarnome vremenu − u fazama stvaranja što se mjere u danima. Knjigu postanka rese svi moderni početni kozmološki uvjeti i parametri: postanak, početak i kraj svemira, vrijeme i prostor, struktura i evolucija svemira, uloga i značenje života u svemiru. Ovakva teološka kozmologija, sa svim živim bićima u njoj i njihovom hijerarhijom s čovjekom kao kraljem, koliko god u znanstvenome pogledu bila jednostavnom i kratkom pričom, može biti uzorom modernim kozmološkim modelima jer svemir što ga je stvorio Bog jest svemir tvari i života. Mogli bismo reći da kozmološke modele i simulacije, kao i velike pokuse u fizici visokih energija, izvodimo da bismo dokučili kako je Bog stvarao. S druge strane, u suvremenoj fizici, pogotovo u modernoj kozmologiji, pojam Boga se često »efektivno« iskorištava u definiranju pojedinih problema ili u interpretacijama računa, što ne valja promatrati kao osiromašenje teološke ili vjerske uzvišenosti toga pojma kakvu nalazimo u Newtona, Petrića, Boškovića, Kanta ili P. Daviesa.U članku se pregledno osvrćemo na principe i tzv. »velike uspjehe« što su nastali na mostu povezivanja suvremene kozmologije i religije: »sudjelujući« svemir i princip antropičnosti, te izazovni teorijski proboji u kozmologiji naših dana u sektoru M–teorije koji govore i o suparničkim scenarijima stanja svemira prije−velikog praska. Upitat ćemo se da li suvremena upućenost fizike i religije proizlazi možda iz karakteristične »eksperimentalne nemoći« moderne kozmologije koja trpi teški tehnički problem: iznalaženje golemih energija za eksperimentalna opažanja čestica kakve fizika Big Banga zahtijeva? To su, primjerice, energije oko 1019 GeV koje odgovaraju trenu od 10−43 sekunde nakon Velikog praska. U članku se, na kraju, na Kantovu tragu, promišlja jesu li suvremeni teorijski proboji što se čine u kvantoj kozmologiji na Planckovoj skali relevantni i za Kantovu kozmološku skalu − onu do koje se dolazi jednostavnim proširenjem kategorija do neuvjetovanog, što sintezu odvodi do stupnja što nadilazi svako moguće iskustvo.Uniting the great theories of physics – i.e. the theory of relativity, quantum mechanics and astroparticle physics – continues to remain a dream of both physics and the philosophy of science even at the beginning of the 21st century. In respect of the ultimate laws of the universe they all agree that there was a beginning and that the ultimate laws are those that have already ruled at the beginning of the evolution of the universe. The beginning of the universe implies its creation and necessarily points to a Creator – a religious God, to building a bridge between modern cosmology and religion. In regard to the above classical cosmologies correspond to the modern cosmological models of astroparticle theoretical physics, i.e. the reflections of the leading modern cosmologists: Einstein, Weinberg, Penrose, Hawking and others. The author highlights that even great international symposia on the history of science keep on reaffirming the complementary relation between science and religion as the true and only path to a universal horizon of the world in the 21st century. Einstein describes the state of affairs of the relation between science and religion exceptionally well with the following words: »Science without religion is lame, religion without science is blind« . The creation of the world described in Genesis, particularly in The Beginning, is God’s creation: God creates by the agency of words or actions – immediately and in real time – in the phases of creation measured in days. Genesis is adorned by all the modern initial cosmological conditions and parameters: creation, the beginning and end of the universe, time and space, the structure and evolution of the universe, the role and meaning of life in the universe. Irrespective of the extent to which, scientifically speaking, it is a simple and short narrative, this theological cosmology – including all the living creatures in it and their hierarchy with man as king – can indeed serve as a role model to the modern cosmological models, since the universe created by God is a universe of matter and life. We can say that we design cosmological models and conduct simulations and great experiments in the high energy physics in order to reach and understand the way in which God created. On the other hand, however, in contemporary physics in general and in modern cosmology in particular, the concept of God is frequently »effectively« used either in defining certain problems or in interpreting scientific calculations, which must not be viewed as the impoverishment of the theological or religious eminence of the concept as can be found in Newton, Petrić, Bošković, Kant or Davies.This paper also surveys the principles and the so-called »great successes« achieved on the bridge that connects contemporary cosmology and religion: ‘participatory’ universe and the anthropic principle, as well as the challenging theoretical advances in today’s cosmology in the field of M−theory which also discuss rival ideas of the pre-big bang scenarios. The author also poses the following question: does the contemporary crossroad of physics and religion perhaps issue from modern cosmology’s peculiar »experimental helplessness« taking shape in a grave technical problem, i.e. finding immense energies for experimental particle observations required by the physics of the Big Bang? These energies are, for example, approximate to 1019 GeV , which corresponds to 10−43 of a second after the Big Bang. A thinking in the paper was finally concluded, on the Kant’s trail, whether the contemporary theoretical advances achieved in quantum cosmology at Planck’s scale are also relevant for Kant’s cosmological scale – the one arrived at by a simple expansion of the categories to the unconditioned, which brings synthesis to a point that surpasses all possible experience. (shrink)

1. Odvažnost izricanja ; Figure otvorenih značenja -- 2. Činiti i biti ; Apokrifnost poetskog govora -- 3. Prizma i ogledalo -- 4. Filozofsko i umjetničko iskustvo -- 5. Filozofska i umjetnička kritika -- 6. Marksistička kultura mišljenja.

Ako pojam identiteta shvatimo u hegelijanskom smislu kao iskustvo što ga svijest stječe o sebi, onda se taj pojam nameće kao ključan u razmatranju umjetnosti XX. stoljeća. Prema Hegelu, moderna umjetnost transcendira mogućnost adekvatnog izražavanja svoga duhovnog sadržaja pukom osjetilnom reprezentacijom te stoga zahtijeva pojmovnu refleksiju. Budući da je umjetnost uvijek i dio stvarnosti i o stvarnosti, propitivanje njezina vlastita pojma ide ruku pod ruku s ontološkom problematikom. Epistemološke promjene koje konstituiraju i modernu i postmodernu odražavaju se tako u (...) dijalektici pojma moderne i postmoderne umjetnosti. Prema nekim autorima ta je dijalektika određena značajnim promjenama u teoriji subjekta, kulturalnim razlikama i tehnologiji.If the notion of identity is considered in the Hegelian sense as the experience of the consciousness about itself, then this notion becomes of key importance in reflecting upon the 20th-century art. Modern art, in Hegel’s view, transcends the possibility of an adequate expression of its spiritual content by its merely sensuous representation and hence calls for a reflection on its notion. Since art has always been both part of and about reality, the questioning of its own notion goes hand in hand with the ontological problematics. The epistemological changes that constitute both Modernism and Postmodernism thus reflect themselves in the dialectics of the notion of modern and postmodern art. According to some authors, such dialectics is determined by important changes which took place in the theory of the subject, in cultural differences as well as in technology. (shrink)

knj. 1. Iz istorije antičke filozofije -- knj. 2. Humanizam kao politički ideal -- knj. 3. Problemi sociološkog metoda -- knj. 4. Sociologija Maksa Vebera ; Is Istorije moderne filozofije -- knj. 5. Stihija savremenosti -- knj. 6. Utopija izmene sveta ; Mit, nauka, ideologija -- knj. 7. Nične i metafizika -- knj. 8. Putevi ka Ničeu -- knj. 9. Izazov nihilizma ; Iskustvo razlike -- knj. 10. Savremena srpska filozofija -- knj. 11. O potrebi filozofije danas -- knj. (...) 12. Krkho ljudsko dobro. (shrink)

U sadržaju ovog elaborata autorica želi propitati pojam umjetnosti orijentirajući se na Gadamerovo shvaćanje umjetnosti kao »aktualnost lijepoga«, a kao polazišnu točku autorica uzima Gadamerovo krucijalno pitanje: »Je li umjetnost moderne ono što uistinu razumijevamo kao umjetnost?« Ono što autorica smatra pregnantnim pri određivanju polazišta ovog elaborata, čiji sadržaj tendira obrazložiti i pojasniti razumijevanje umjetnosti kao »aktualnost lijepoga«, na temelju fenomenološki impostiranog i hermeneutički oblikovanog mišljenja u djelu naslovljenom Ogledi o filozofiji umjetnosti, tiče se tumačenja Gadamerova stava spram vrednovanja kriterija (...) umjetnosti, odnosno umjetničkog djela. Odakle Gadamer preuzima te kriterije? On ih preuzima iz dvaju, može se reći, sadržajno dijametralno suprotnih, a formom identičnih kulturno povijesnih epohalnih razdoblja, od kojih prvo, ujedno i važnije, predstavlja izvor iz kojega ono drugo crpi svoje impulse, snagu, uzore i nadahnuća: antika i moderna. Međutim, prije nego li prijeđemo na bît problema, valja propitati razloge koji su naveli filozofiju, a time i sâmog Gadamera, da se počne zanimati/baviti pitanje umjetnosti. Imajući na umu prethodno izložene reference, u sadržaju ovog elaborata spomenuta će se tema obrazložiti slojevito, tj. u tri dijela: prvi dio elaborata baviti će se općim značajkama Gadamerova fundiranja problematike umjetnosti, tj. umjetničkog djela općenito i to s naglaskom na značaj, smisao, svrhu i ulogu moderne umjetnost. U drugom će se dijelu više pažnje posvetiti razumijevanju estetske dimenzije umjetnosti: iskustvo lijepoga. Treći dio elaborata orijentiran je na razumijevanje umjetnosti kao igre, simbola i svetkovine.The author’s intent in this paper consists into inquire Gadamer’s notion of art as »actuality of beauty«. As a starting point for it author takes Gadamer’s crucial question: »Is the art of modernity what we really understand as art?«. That what the author wants to explain from the phenomenological and hermeneutical view in defining stand point of this elaborate which tend to clarify understanding of art as »actuality of beauty« and what is considered as pregnant too, is Gadamer’s stand related to evaluation of criteria of art and work of art particularly presented in his philosophical work »Essays about Philosophy of Art«. Where does Gadamer find the criteria presents a question of fundamental significance for this essay. Namely, he finds them in two essentially different but formally very identical cultural and historical areas: in ancient Greek and in modernity. The first step we take in this paper goes toward an explanation of the motifs that stimulated philosophy in general and Gadamer in particular to examine the issue of art as a philosophical theme. The argument of this paper will be presented on several levels. In the first part of it we will argue about general meanings of Gadamer’s understanding and explaining the aim and the roll of the art of modernity. In the second part of it we will be oriented toward understanding of aesthetical dimension of the art, such as an experience of the beauty. In the last part of this paper we will discuss the art as a game, symbol and festival. (shrink)

As a new development of the phenomenological tradition Heinrich Rombach’s structural phenomenology has the diverse historical and cultural meanings. First, “structure” is the third phase which stands after “substance” and “system” in the whole history of thought. Second, it is regarded as the future phase of the phenomenology, which is beyond Husserl’s phenomenology of consciousness and Heidegger’s phenomenology of existence. Third, there is a close relationship between “structure” and the Eastern thought, namely the experience of the Tao. This connection allows (...) actually the intercultural dimension of philosophy.Als Fortsetzung der phänomenologischen Tradition hat Heinrich Rombachs Strukturphänomenologie die vielfältigen historischen und kulturellen Bedeutungen. Erstens ist “Struktur” die dritte Phase der ganzen Geistgeschichte angesehen, die nach “Substanz”, “System” steht. Zweitens gilt sie als die zukünftige Phase der Phänomenologie, die jenseits Husserls Bewußtseinsphänomenologie und Heideggers Existenzphänomenologie steht. Drittens verbindet “Struktur” sich mit dem östlichen Denken, nämlich der Erfahrung des Tao. Diese Verbindung ermöglicht eigentlich die interkulturelle Dimension des Philosophierens.Kao novi razvoj fenomenologijske tradicije, strukturna fenomenologija Heinricha Rombacha ima raznolika povijesna i kulturna značenja. Prvo, “struktura” je treća faza koja se nalazi nakon “supstancije” i “sustava” u cjelokupnoj povijesti mišljenja. Drugo, ona se shvaća kao buduća faza fenomenologije, koja se nalazi s onu stranu Husserlove fenomenologije svijesti i Heideggerove fenomenologije tubitka. Treće, postoji bliska povezanost između “strukture” i istočnjačke misli, naime iskustvo Taoa. Ta veza zapravo omogućuje interkulturnu dimenziju filozofije. (shrink)

Kant claims that the cognitive consensus about the deductive consistency and coherence of constructive geometric concepts, and their subsequent precise application in the realm of experience, results from the transcendental ideality of space and time and the distinction based on it; the distinction between phenomenal reality and reality as it is. All objects of possible experience are necessarily perceived in universal and necessary space-time relations, and this is also the condition for the possibility of universal, necessary, and precise application of (...) geometric principles in the field of experience. In this paper, we will partially agree with Kant’s position on the universality and necessity of geometric principles. However, we will also argue that Kant’s propositions unjustifiably extend beyond the limits of their validity when they move from the realm of universality and necessity to the realm of precise application of geometric principles within experience. The problem of the precise application of geometric principles remains unsolved within Kant’s transcendental conception. (shrink)

In this paper, we will question Heisenberg’s claim that the unpredictability of the experimental findings of quantum physics also affects the self-evident attitude about the universal and necessary nature of the principle of causality. We will try to answer the aforementioned problem by confronting Heisenberg’s criticism of Kant’s position on the universal and necessary/absolute nature of the principle of causality with Kant’s distinction between perceptual and experiential judgments. The distinction between perceptual and experiential judgments reveals that even in Heisenberg’s experimental (...) results that indicate the smallest degree of expectation, predictability, or uniformity of natural events, universal and necessary conditions of knowledge to which Heisenberg denies absolute value still preexist. (shrink)

The question of education is as old as life itself, and its elements, which have been questioned throughout history, still occupy the minds of many pedagogues, psychologists, philosophers and sociologists today. There are many different experts dealing with education, but one name is particularly important, the name that links the notion of contemporary education and education reform – John Dewey. The aim of this paper is to present his theory and its application in the domain of the philosophy of education, (...) emphasizing the importance of education as a social function in the service of civilizational survival and progress. Social and technological advancement prompted Dewey to the idea of education reform, with focus on practical work and experimental method and with the aim of achieving a balance between knowledge and skills. A significant part of Dewey's philosophy of education is devoted precisely to education. This paper presents general reflections on education, its goals, purpose and definition, and morals as a significant educational aspect, all combining pragmatic approach, making experience and knowledge gained with practical work a priority. (shrink)

Modern societies are increasingly culturally pluralistic and more and more people are coming into contact with other cultures. These encounters with different cultures do not always lead to mutual understanding and acceptance. In this context, the importance of promoting and developing intercultural sensitivity is recognized as one of the fundamental tasks of (future) teachers in modern schools, which presupposes that they themselves are interculturally sensitive and express this sensitivity. With this in mind, the aim of this study was to investigate (...) the extent to which multicultural experiences and certain socio-demographic characteristics of prospective teachers contribute to explaining their intercultural sensitivity. 630 students from all teacher education programs in the Republic of Croatia participated in the study. The survey consisted of a questionnaire on socio-demographic data, an Intercultural Sensitivity Scale (Chen & Starosta, 2000) and a modified Multicultural Experience Questionnaire (Narvaez et al., 2017). The research findings suggest that certain socio-demographic characteristics and multicultural experiences contribute significantly to the level of intercultural sensitivity of prospective teachers. In addition to considering the role of intercultural sensitivity and multicultural experiences in the affirmation of intercultural education in schools, implications for initial teacher education and recommendations for future research are provided based on the research findings obtained. (shrink)