Results for 'Aleksandar I. Molnar'

984 found
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  1.  31
    Discipline and punish in the modern age: Foucault's aporiae of power.Aleksandar I. Molnar - 1994 - Theoria 37 (4):73-106.
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  2.  17
    Houston Stewart Chamberlain: The beginnings of racial weltanschauung.Aleksandar I. Molnar - 1996 - Theoria 39 (3):41-108.
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  3.  35
    Šubert i Betoven–Adornovi prvobitni antipodi muzike građanske epohe.Dragana Jeremić Molnar & Aleksandar Molnar - 2012 - Filozofija I Društvo 23 (3).
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  4.  82
    Schubert and Beethoven - Adorno’s early antipods of the music in bougeois epoch.Dragana Jeremic-Molnar & Aleksandar Molnar - 2012 - Filozofija I Društvo 23 (3):221-236.
    In this article the authors are reconstructing the dichotomies which the young Theodor Adorno was trying to detect in the music of the bourgeois epoch and personify in two antipodes - Franz Schubert and Ludwig van Beethoven. Although already a devotee of Arnold Sch?nberg and the 20th century music avantgardism, Adorno was, in his works prior to his exile from Germany, intensively dealing with Schubert and his opposition towards Beethoven. While Beethoven was a bold and progressive revolutionary, fascinated by the?practical (...)
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  5.  11
    Društvo i pravo: istorija klasičnih sociloškopravnih teorija.Aleksandar Molnar - 1994 - Novi Sad: VISIO MUNDI akademic press.
    knj. 1. Francuska, Rusija (SSSR), Engleska, SAD -- kn. 2. Skaninavija, Nemačka, Austrija.
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  6.  71
    Avant-garde: Making war, revolutionary politics and art.Dragana Jeremic-Molnar & Aleksandar Molnar - 2008 - Filozofija I Društvo 19 (2):191-220.
    U clanku autori se bave militantnim potencijalom koncepta avangarde. Pojavljujuci se u politici i umetnosti u prvoj polovini 19. veka i nastojeci da unisti gotovo celokupnu tradiciju 'burzoaskog' prosvetiteljstva, politicka i umetnicka avangarda nikada nije bila sposobna da se oslobodi svojih korena u vojnickom nacinu razmisljanja. Njena prava sustina je lezala u stvaranju bojnih polja u svakoj oblasti javnog zivota gde je postojala sansa da se unisti gradjansko drustvo - njegova politika, njegova umetnost, njegov nacin razmisljanja, njegova civilizacija. U ime (...)
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  7.  51
    Debate on sublime in the end of 18th century: Burke, Kant, Schiller.Dragana Jeremic-Molnar & Aleksandar Molnar - 2009 - Filozofija I Društvo 20 (1):143-158.
    U clanku autori ispituju tri pozicije u estetickoj raspravi o uzvisenom koja se vodila u 18. veku - Edmunda Berka, Imanuela Kanta i Fridriha Silera. Oni takodje pokusavaju da rekonstruisu politicku pozadinu svake od ovih teorijskih pozicija: starorezimski konzervativizam, republikanski liberalizam i romanticarsku zudnju za 'trecim putem'. Najsofisticiraniju i najzreliju teoriju uzvisenog pronalaze u Silerovim estetickim delima, pogotovo u onima koja su usledila nakon njegovog razocarenja u Francusku revoluciju i u kojima su najtemeljnije razmatrani odnosi izmedju uzvisenog i paradoksa istorijskog (...)
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  8.  31
    Obračun Alfreda Rosenberga sa hrišćanstvom.Aleksandar Molnar - 2006 - Filozofija I Društvo 2006 (29):9-37.
    In the article the author is following the development of Alfred Rosenberg?s social and political theory. Special attention is given to the anti-Christian attitude of the so-called "chief ideologist of Third Reich". Although one among the creators of the apocalyptic anti-Semitist ideology he opposed Nazi "Eastern politics" during the World War II. Instead of atrocities against the eastern peoples he was prepared to give them certain autonomy and to treat them as some kind of racially inferior allies. For him, only (...)
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  9.  57
    Carl Schmitt's attitude towards total war and total enemy on the eve of the outbreak of WWII.Aleksandar Molnar - 2010 - Filozofija I Društvo 21 (1):31-49.
    Karl Smit se obicno smatra teoreticarem totalne drzave, totalnog rata i totalnog neprijateljstva. U clanku, medjutim, autor pokusava da pokaze da je od 1937. do 1944, Smit upozoravao na to da su totalni rat i totalno neprijateljstvo opasni po Nemacku i da se mora zaustaviti perpeturanje svih napora za totalizacijom neprijatelja, koji su zapoceli 1914. U svojim teorijskim radovima iz ovog perioda on je nalazio mesta samo za totalnu drzavu - a pogotovo za onu koja je dovoljno jaka da se (...)
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  10.  75
    The light of freedom in the age of enlightenment (2): England and France.Aleksandar Molnar - 2011 - Filozofija I Društvo 22 (2):129-155.
    Iako je filozofija prosvetiteljstva rodjena u Nizozemskoj i Engleskoj u kasnom 17. i ranom 18. veku, postojali su znacajni problemi u definisanju slobode. Do sredine 18. veka, pod uticajem?nacionalnog merkantilizma?, sloboda se poimala u sve vise kolektivistickim crtama, doprinoseci stvaranju politicke opcije nacionalnog liberalizma. Zbog toga su u drugoj polovini 18. veka ove dve zemlje progresivno gubile znacaj za pokret prosvetiteljstva, da bi na njegovo vodece mesto dosle dve nove zemlje, koje su otvarale novu politicku opciju demokratskog liberalizma: Sjedinjene Americke (...)
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  11.  20
    Kant and the temptations of phantasy.Aleksandar Molnar - 2015 - Filozofija I Društvo 26 (1):5-26.
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  12.  13
    Is God Essentially Different from his Creatures?: Rahner’s Explanation from Revelation.Paul D. Molnar - 1987 - The Thomist 51 (4):575-631.
    In lieu of an abstract, here is a brief excerpt of the content:IS GOD ESSENTIALLY DIFFERENT FROM HIS CREATURES? RAHNER'S EXPLANATION FROM REVELATION INTRODUCTION IN THIS PAPER we shall discuss two questions concerning the doctrine of God in the theology of Karl Rahner. What is it? On what is it based? In the process, we shall critically examine the relationship between the doctrine of God and Rahner's view of Christian revelation, focusing on the nature of theological method. Analysis will proceed (...)
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  13.  8
    Moltmann’s Post-Modern Messianic Christology: A Review Discussion.Paul D. Molnar - 1992 - The Thomist 56 (4):669-693.
    In lieu of an abstract, here is a brief excerpt of the content:MOLTMANN'S POST-MODERN MESSIANIC CHRISTOLOGY: A REVIEW DISCUSSION 1 PAUL D. MOLNAR St. Johns University Jamaica, New York 0 VER TWENTY-FIVE years ago Jiirgen Moltmann's response to Karl Barth's suggestion that it might be wise to " accept the doctrine of the immanent trinity of God " 2 indicated the future of his theology: " in studying C.D. at these points I always lost my breath. I suspect you (...)
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  14.  7
    Some Dogmatic Consequences of Paul F. Knitter’s Unitarian Theocentrism.Paul D. Molnar - 1991 - The Thomist 55 (3):449-495.
    In lieu of an abstract, here is a brief excerpt of the content:SOME DOGMATIC CONSEQUENCES OF PAUL F. KNITTER'S UNITARIAN THEOCENTRISM PAUL D. MOLNAR St. John's University Jamaica, New York EACTIONS TO Paul Knitter's No Other Nanie? vary from criticizing his "unitarian theocentrism" 1 and his sliding away from "creedal Chrisitology" 2 to unequivocail endorsement of his" less Christocentric approach to a theo1ogy of religions;" 3 this shows the challenge Knitter poses to current dogmatics. This 1arHcile w1ll explore three (...)
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  15.  17
    The Structure of Human Wakefulness.E. F. Molnar - 1950 - Review of Metaphysics 3 (4):453 - 469.
    I leave it open whether the teleological, cosmological and ontological arguments can be held together by simply stating that the common experience of our daily waking from sleep is direct evidence of God's actuality. St. Paul's vision that in God "we live and move and have our being" seems to support directly the practical value of efforts towards a restatement of the traditional arguments. It may be also of significant value for our educational systems, to give a positive content to (...)
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  16.  39
    The listener of the chthonic god sand the barroom player: Adorno’s experience of Schubert.Dragana Jeremic-Molnar - 2011 - Filozofija I Društvo 22 (2):173-190.
    Autorka u clanku rekonstruise kompleksnu sliku Franca Suberta koju je stvorio Teodor Adorno u nekoliko osvrta na ovog kompozitora, a najvise u clanku?Subert? iz 1928. Adorno je te, 1928. godine doziveo Suberta kao tragicnog kompozitora cija muzika obitava u oblasti htonskih bogova, a da ipak otkriva radost?putujuceg naroda, opsenara i cudotvoraca?. Ipak, nije objasnio kako ova radost moze da prezivi u paklenim pejsazima Subertove htonske muzike. Tek kasnije Adorno je bio spreman da u Subertu prepozna, zahvaljujuci njegovom?habitusu?, i kafanskog sviraca, (...)
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  17.  81
    Can the electing God be God without us? Some implications of Bruce McCormack's understanding of Barth's doctrine of election for the doctrine of the trinity.Paul D. Molnar - 2007 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 49 (2):199-222.
    This article is the attempt at a dialogue with Bruce McCormack about the position he espoused in The Cambridge Companion to Karl Barth concerning the relation between God's Election of grace and God's Triunity. I had criticized McCormack's position in my book, Divine Freedom and the Doctrine of the Immanent Trinity (2002), but I did not elaborate on it in great detail. To develop the dialogue I will: 1) consider McCormack's claim that in CD II/2 Barth made Jesus Christ “rather (...)
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  18.  43
    Heidegger's concept of 'Being-There' and fundamental concepts of traditional ontology.Milotka Molnar Sivč - 2008 - Filozofija I Društvo 19 (3):273-291.
    Although the question of relationship between basic concepts of traditional ontology and central concepts of fundamental ontology is not a topic which is systematically dealt with in Being and Time, it is obvious that some of the theses which are crucial not only for Heidegger's interpretation of philosophical tradition, but also for the whole project of fundamental ontology, concern this 'conceptual scheme'. In fact, the backbone of Heidegger's critical confrontation with dominant philosophical conceptions is the question of relationship between the (...)
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  19.  23
    The idea of an educated public in the Macintyre’s critique of the enlightenment.Milotka Molnar-Sivc - 2011 - Filozofija I Društvo 22 (3):209-234.
    U radu se polazi od sagledavanja Mekintajerovog pojma?obrazovane javnosti?, najpre, u sklopu njegovog predavanja Ideja obrazovane javnosti, a zatim, i u zakljucnim poglavljima Tri rivalske verzije moralnog istrazivanja, gde ovaj pojam biva konkretizovan na pitanje o mestu univerziteta u savremenom drustvu. Interpretirajuci stavove koje Mekintajer zastupa u ovim radovima kao tematizaciju pitanja o?uslovima mogucnosti? ostvarenja?liberalno-prosvetiteljskog obrazovanog projekta?, kriticki se ispituje njegovo odredjenje?samostalnog misljenja?, pre svega, kroz problematizaciju odredjenja odnosa izmedju?samostalnog misljenja? i?standarda racionalne argumentacije? koje je ponudjeno u navedenim radovima. Teza (...)
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  20.  34
    The problem of reality in writings of Richard Wagner reality of artwork as transition from „reality of the contemporary world“ towards „reality of the future world“.Dragana Jeremic-Molnar - 2014 - Filozofija I Društvo 25 (2):257-273.
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  21.  58
    Delineating classes of computational complexity via second order theories with weak set existence principles. I.Aleksandar Ignjatović - 1995 - Journal of Symbolic Logic 60 (1):103-121.
    Aleksandar Ignjatović. Delineating Classes of Computational Complexity via Second Order Theories with Weak Set Existence Principles (I).
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  22. Crkva i paternalizam-odgovor Mihailu Markoviću.Aleksandar Prnjat - 2008 - Filozofija I Društvo 19 (2):253-256.
  23.  61
    The Laozi’s criticism of government and society and a daoist criticism of the modern state.Aleksandar Stamatov - 2017 - Asian Philosophy 27 (2):127-149.
    The Laozi expounds a thoroughgoing and sustained criticism of government and society. In this paper, I will demonstrate that although this criticism is addressed to the ancient Chinese state, it can also have some validity for the modern state of today. I will first briefly discuss the metaphysical grounds of this criticism and stress that the ruler should use wuwei in governing. Then, I will examine the Laozi’s criticism of the oppressive governments that use unnatural governing through youwei which increases (...)
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  24.  16
    Jeremy Bell and Michael Nass , Plato’s Animals, Indiana University Press, Bloomington, 2015.Aleksandar Kandić - 2019 - Filozofija I Društvo 30 (3):445-447.
    Aleksandar Kandić, Plato’s Animals, Indiana University Press, Bloomington, 2015).
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  25. The Laozi and Anarchism.Aleksandar Stamatov - 2014 - Asian Philosophy 24 (3):260-278.
    In this article I will discuss the anarchist and non-anarchist interpretations of the Laozi and argue that the political philosophy of the Laozi does not completely conform to Western anarchism. Thus, firstly I will give a brief introduction to Western anarchism. Then I will present the strongest arguments of the anarchist interpretation and try to find their mistakes and refute them. Finally I will try to give an acceptable non-anarchist interpretation of the political philosophy of the Laozi. In doing steps (...)
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  26.  28
    Habit Beyond Psychology.Aleksandar Feodorov - 2017 - European Journal of Pragmatism and American Philosophy 9 (1).
    In the following text I reexamine the connotations of the term habit from the perspective of Peirce’s pragmatism. I start by tracing back the roots of the term in the Metaphysical Club’s discussions of Alexander Bain’s theory of belief. By stressing the relative overlap between belief and habit I am also proposing that the latter term transcends the boundaries of empirical psychology. Peirce’s well-known antipathy to psychologism in logic raised the status of habit to a universal concept that participates in (...)
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  27.  19
    John M. Cooper, Plato’s Theaethetus, New York, Routledge, 2015.Aleksandar Kandić - 2018 - Filozofija I Društvo 29 (4):643-646.
    John M. Cooper, Plato’s Theaethetus, New York, Routledge, 2015 Aleksandar Kandić.
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  28. Lični interes i moralna motivacija vernika.Aleksandar Prnjat - 2012 - Kultura (137):340-347.
    In this paper, I consider an important objection to moral motivation of believers. It is the objection that their acts are motivated by self-interest,i.e. their personal salvation. Such motivation is sometimes identified as selfish. Therefore, I demonstrate the distinction between self-interest and selfishness. I would like to remind the reader that the critique of self-interest as moral motivation of believers appears within the very traditions of the major world religions. Then, I argue that some contemporary forms of secular ethics still (...)
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  29.  83
    Statistician, heal thyself: fighting statophobia at the source.Aleksandar Aksentijevic - 2015 - Frontiers in Psychology 6:158909.
    Notwithstanding the popularity of psychology courses throughout the world, educators face a constant and difficult problem of overcoming the fear of and dislike for statistics which represents one of the pillars of modern psychological science. Although the issue is complex and multifaceted, here I argue that “statophobia” might represent a rational and justified response to the sense of unease felt in contact with abstract statistical concepts which are often vague, circular or ill-defined. I illustrate the problem by briefly discussing two (...)
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  30.  48
    Towards an adequate ethical theory.Aleksandar T. Dobrijević - 2003 - Filozofija I Društvo 2003 (22):65-114.
    Autor preispituje Herovu tvrdnju o univerzalnom preskriptivizmu kao najadekvatnijoj etickoj teoriji u uzem smislu. Validnost tog stanovista odmerava se u odnosu na neke konkurentne koncepcije, i to preko uslova koji moraju da se ispune kako bi jedna eticka teorija mogla da se nazove adekvatnom.
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  31. Religiozno verovanje i modaliteti tolerancije u liberalnom drustvu (Religious faith and the modalities of tolerance in a liberal society).Aleksandar Fatic - 2013 - Theoria: Beograd 56 (1):59-78..
    The paper discusses three aspects of belonging to religious systems of belief within a modern liberal society, namely (1) the sincerity and consistency of belief, (2) the possibility of exteriorization of belief through broader social interactions or transactions, and (3) the relationship between religious belief and the modern concept of affirmative tolerance, or affirmation of differences, which has become a pronounced public policy in multicultural liberal societies. The author argues that, while negative tolerance allows sincere religious belief to flourish in (...)
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  32. Antisemitski diskurs i odbacivanje traganja za istinom.Aleksandar Prnjat - 2012 - Kultura (136):429-440.
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  33. Između samoočiglednosti i argumentacije - ponovo o antisemitskom diskursu.Aleksandar Prnjat - 2012 - Kultura (135):333-335.
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  34. Икономијска тријадологија: Иринеј Лионски, Тертулијан и Иполит.Aleksandar Djakovac - 2021 - Богословље 2 (79):19-39.
    Summary: In this paper, I will try to present the idea of economic triadology as it appears in St. Irenaeus, Tertullian and St. Hippolytus, during conflicts with the modalists of their time. Through comparative analysis, I will strive to highlight the particularities of their learning as well as common motives and argumentation. I will also point out the major shortcomings of the triadology thus established, as well as the elements that the Church will recognize as an authentic expression of her (...)
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  35. Movement, Perpetual Progress and Straining (ἐπέκτασις) According to St. Gregory of Nyssa.Aleksandar Djakovac - 2021 - Theoria: Beograd 2 (62):5-24.
    U ovom tekstu ćemo istražiti na koji način i na kojoj osnovi je ideja napredovanja doživela svoju transformaciju u neoplatonizmu i hrišćanskoj teologiji. Pokazaćemo da se elementi ove ideje javljaju kod Plotina i pojedinih patrističkih autora, ali da je konačno uobličenje i razradu doživela prvenstveno u delu svetog Grigorija Niskog, koji je priznat kao najzaslužniji za njeno postuliranje.
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  36.  9
    I Einleitung.Aleksandar Kellenberg - 2007 - In Monadischer Raum: Erster Teil: Der Apfel. De Gruyter. pp. 7-24.
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  37. Leksikon hrišćanstva, judaizma i islama.Aleksandar Djakovac - 2006 - Beograd: Agencija Matić.
    Ovaj leksikon je namenjen savremenom čoveku. Praktičan je i zanimljiv te može koristiti učenicima, studentima i svima koji žele da obogate svoja stručna i opšta znanja.
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  38.  27
    Viđenje i interpretacija: Dvije metafore Karla Marxa i jedna teza o tehnici kao epistemološkoj figuri.Aleksandar Mijatović - 2009 - Filozofska Istrazivanja 29 (1):161-178.
    Karl Marx u Njemačkoj ideologiji i Kapitalu uvodi optičku metaforu ljudskog oka kroz koju tumači problematiku ideologije i robnog fetišizma. U radu se razmatraju mogućnosti interpretacija ovih Marxovih metafora. U svjetlu se tih interpretacija razmatra jedna od središnjih postavki vizualnih studija da se vizualna kultura moderniteta gradi na potkopavanju epistemološke prevlasti viđenja. Rad problematizira koncepciju modernističkog utjelovljenog promatrača koju uvodi američki povjesničar umjetnosti Jonathan Crary. Prema Craryju, ova drugačija ideja promatračkog subjekta potkopava klasičnu filozofijsku ideju o rastjelovljenosti spoznajnog subjekta. Prema (...)
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  39. Apokalipsa bez otkrivenja: Svetozar Stojanović o mogućnosti samouništenja čovečanstva.Aleksandar Prnjat - 2012 - Theoria: Beograd 55 (4):113-128.
    Mogućnost samouništenja čovečanstva čini stalnu prateću temu u svim knjigama Svetozara Stojanovića napisanim posle njegovog doktorata o metaetici. Kakve god da su teme inače obrađivane, našlo bi se ponešto i o ovome, isprva kao usputno zapažanje i mogući ugao gledanja na glavnu temu, a kasnije, sve više kao posebna oblast razmatranja ili čak kao vodeća perspektiva. U ovom radu rekonstruišem Stojanovićevo tretiranje ove teme. Pošto je kod Stojanovića reč o apokalipsi u sekularnom smislu, ja za nju predlažem, u otvorenoj protivrečnosti (...)
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  40. Između obrazovanja i samoobrazovanja: od Bildunga do etike vrline.Aleksandar Dobrijević - 2006 - Filozofija I Društvo 2006 (29):119-131.
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  41.  10
    Realizam, naturalizam i empirizam: teorije opažanja u prvoj polovini XX veka: hrestomatija tekstova.Aleksandar Kron - 2004 - Beograd: Institut za filozofiju filozofskog fakulteta u beogradu.
  42.  12
    Tao na neboto i zemjata: problemot na Ednoto kaj taoizmot i konfučijanizmot.Aleksandar Stamatov - 2005 - Skopje: Az-buki.
  43. Corruption, corporate character-formation and "value-strategy".Aleksandar Fatić - 2013 - Filozofija I Društvo 24 (1):60-80.
    While most discussions of corruption focus on administration, institutions, the law and public policy, little attention in the debate about societal reform is paid to the “internalities” of anti-corruption efforts, specifically to character-formation and issues of personal and corporate integrity. While the word “integrity” is frequently mentioned as the goal to be achieved through institutional reforms, even in criminal prosecutions, the specifically philosophical aspects of character-formation and the development of corporate and individual virtues in a rational and systematic way tend (...)
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  44. Država, sloboda, znanje.Aleksandar Nikitović - 2008 - Filozofija I Društvo 19 (3):37-59.
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  45. Antisemitski diskurs kao jezičko-ekspresivni paternalizam.Aleksandar Prnjat - 2012 - Kultura (134):395-400.
    In this paper, I present some remarks about an example of Christian anti-Semitism. It is about well known anti-Semitic attitudes that Zoran Kindjic supports in his paper with some scholarly pretensions. I use this example to illustrate one kind of unacceptable paternalistic discourse. Namely, I argue that when it comes to basic eschatological teachings of Abrahamic religions, even the mildest form of what I have previously defined as linguistic-expressive paternalism – what could also be called conversational paternalism – cannot be (...)
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  46. Slika drugog: prijatelj, stranac, patriota?Aleksandar Bošković - 2005 - Filozofija I Društvo 2005 (28):95-115.
     
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  47.  11
    Obrnuti Vavilon: istraživanje o Šelingovoj umnoj mitologiji i stvarima koje su sa tim povezane.Aleksandar Lukić - 2018 - Beograd: Srpsko filozofsko društvo.
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  48.  2
    Filosofska razmatranja o temeljima povesti filosofije: početak i mišljenje bezuslovnog u nastajanju evropske misli.Aleksandar M. Petrović - 1998 - Beograd: Pešić i Sinovi.
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  49.  54
    Narcissism as a Moral Incompetence.Aleksandar Fatic - 2023 - Philosophy, Psychiatry, and Psychology 30 (2):159-167.
    Abstract:In this paper, I suggest that the moral incompetence in narcissism is associated with a particular type of emotional incompetence, namely the incompetence to experience the moral emotions, such as empathy, solidarity, loyalty, or love. I then move on to discussing the ethical ramifications of this incompetence, primarily from the point of view of sentimentalist ethics, and conclude that emotional incompetence does not in fact reduce the moral responsibility of a narcissist person, whether diagnosed with Narcissistic Personality Disorder or not. (...)
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  50.  36
    Why we do not need demonstrative proof for God’s existence to know that God exists.Aleksandar Novaković - 2023 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 65 (4):464-486.
    As a counterpoint to demonstrative proofs in metaphysics, Robert Nozick presented the case for God’s existence based on the value of personal experiences. Personal experiences shape one’s life, but this is even more evident with extraordinary experiences, such can be religious ones. In the next step, says the argument, if those experiences can be explained only by invoking the concept of the Supreme Being, then God exists. The second step mirrors scientific explanation constituting what Nozick calls the “argument to the (...)
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