This article explores three dimensions of the current state of gender equality in Serbia: public policy on gender equality, public opinion on gender equality and the context of Serbia’s accession to the EU. Using data from the recent public opinion survey of citizens’ attitudes towards gender equality, the authors address the following issues: harmonization of public policy on gender equality in Serbia with EU policies; differences between public policy on gender equality in Serbia and citizens’ preferences; convergences/divergences between citizens of (...) Serbia and EU citizens regarding gender equality. As Serbia’s policy of promoting gender equality in the last decade has been dominated by the political goal of accession to the EU, it shows where the opinions converge, and where there are certain differences. The authors show the complexity of ideological positions among average Serbian citizens, while highlighting different paradigms in the official public policy on gender equality. While Serbian citizens still do not place gender equality high on their political agenda, they are convinced that it has a certain value, which does provide some important pointers for the future. (shrink)

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 (...) the unlimited process of interpretation. Habit, therefore, falls into a new lineage of meaning that can be traced back to antiquity and turns into a generative notion with extensive connotations. As a result it becomes an inseparable part of Peirce architectonic philosophy, capable to shed new light on his evolutionary cosmology and metaphysics. Conceiving of habit as an operative element in the evolution of all phenomena in the universe is the main objective of this article. (shrink)

The article examines the patient-doctor relationship, relying on Michel Foucault’s concept of the clinical gaze. We argue that during the last decades, a profound transformation of the social nature of medicine took place, one that Foucault’s understanding of the clinical gaze cannot adequately account for. First, the article offers an elaboration of the three-node network of clinical gaze, the clinic, and nosology to explain the positioning of the doctor and the patient within the specific social ontology generated by the rise (...) of medicine. We then discuss intensive but irresolute developments brought by technological advancements, especially the X-ray tube. Finally, we argue that in the contemporary clinic, equipped with a plethora of sophisticated devices, the position of the doctor endured the most radical transformation in comparison with Foucault’s proponent of the clinical gaze at the dawn of modern medicine. (shrink)

Politicka istorija druge Jugoslavije neprekidno je bila sakralna, a domen sekularizacije obuhvatao je mahom samo umetnost. Informbiro i razlaz sa SSSR-om otvorio je put ka vecoj slobodi u stvaralastvu, napustajuci ideju o kontroli umetnosti u vidu socrealizma. Trece stanoviste o knjizevnosti zastupao je Vladan Desnica.

The author puts forward a set of assumptions and possible context for examining the connection between the concepts of enlightenment and taste. Kant?s definition of enlightenment is accepted, with special emphasis on the sphere of religion. Applying this criterion, we may discern a powerful and influential religious current stemming from strictly speaking Church circles that denies the systematic and historical significance of the opus of Dositej Obradovic, who in his time was a protagonist of the European enlightenment. Such a revaluation (...) has been accepted by the greater portion of the younger generation, which relies predominantly on the St. Sava Myth. With a change of worldview, undoubtedly, tastes change as well. The next section of the paper discusses the approach to taste of the Scottish philosopher David Hume representative of dispositional aesthetic. Finally it is argued that music as one of the arts, might be exemplary for appraising the condition of enlightenment in a society. U ovom radu autor je izlozio nekoliko pretpostavki, te moguci kontekst za ispitivanje veze izmedju pojmova prosvecenost i ukus. Prihvaceno je Kantovo odredjenje prosvecenosti, a s narocitim naglaskom na sferu religioznosti. Na osnovu takvog kriterijuma, moze se uociti da je u igri jedna vrlo snazna i uticajna verska struja - i to iz crkvenih krugova u najuzem smislu - koja porice sistematski i istorijski znacaj dela Dositeja Obradovica, svojevremeno protagoniste evropske prosvecenosti. Takvo prevrednovanje prihvatio je i veci deo mladje generacije insistirajuci prevashodno na Svetosavskom Predanju. S promenom pogleda na svet, nesumnjivo je da se menjaju i ukusi. Izlozeno je i shvatanje o ukusu skotskog filozofa Dejvida Hjuma, zatocnika dispozicionalne estetike. Kao jedna od umetnosti, muzika bi mogla biti egzemplarna za procenjivanje stanja prosvecenosti u nekom drustvu. (shrink)

U ovom tekstu izlozene su osnovne teze na temu Politicka misao francuskih egzistencijalista u delima jugoslovenskih praxis-filozofa, te ukratko analiziran jedan reprezentativan primer.

The author displays and reexamines Hare?s "two-level theory" of normative moral thinking, including goals that are intended by its establishing. Given Hare?s holism, the met ethical level, considered as fundamental or the "third" level, has notable effect on process of normative reasoning, especially if it is taken as one of the determinant of the critical moral thin king. Central part of the analysis is examination of utilitarian character of the theory. Autor izlaze i preispituje Herovu teoriju o dva nivoa normativnog (...) moralnog misljenja -"intuitivnog" i "kritickog", kao i ciljeve koji se zele postici njenim ustanovljenjem. Gledano iz perspektive Herovog holizma, metaeticki nivo, shvacen kao fundamentalni ili "treci" nivo, u znatnoj meri utice na proces normativnog rasudjivanja, pogotovo ukoliko se uzima kao jedna od determinanti kritickog moralnog misljenja. Centralni deo analize predstavlja ispitivanje utilitaristickog karaktera ove teorije. (shrink)

This is a guide for building specific ethics standards for the criminal intelligence service which can be used for in-house arbitration, facilitation or adjudication of ethics issues.

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 (...) Drzave i Francuska. Ipak, individualna sloboda se tokom svog filozofskog i insitucionalnog uspona u doba prosvetiteljstva suocavala ne samo sa jednom, nego sa dve opasnosti: s jedne strane, od opasnosti nestajanja u nacionalnoj slobodi, i, s druge strane, od opasnosti postajanja neobuzdanom i destruktivnom. liberalizam koji je stasavao u Engleskoj u 18. veku postao je svedokom prve opasnosti, dok je druga opasnost nastala pod okriljem Francuske revolucije. Francuzi su prvi u modernoj epohi shvatili da je svetlost slobode prejaka da bi se bez znatnih mera opreza koristila u izgradnji liberalnog civilnog drustva. Zato je odredjeno umeravanje moralo da bude preduzeto. Ideja covecnosti, tj. prava coveka, na kraju je pronadjena kao najbolja za resavanje zadatka ocuvanja individualne slobode, bez zrtvovanja socijalnih veza medju slobodnim individuama. PR Projekat Ministarstva nauke Republike Srbije, br. 149029: Prosvecenost u evropskom, regionalnom i nacionalnom kontekstu - istorija i savremenost i br. 179049: Politike drustvenog pamcenja i nacionalnog identiteta - regionalni i evropski kontekst. (shrink)

This systematic assessment of the political thought of the Yugoslav historian and statesman Jovanovic chronicles his intellectual trajectory.

This paper offers a critical insight into the present moment of Croatian literary and cultural theory by combining an overview of the main actors and interests with a problem-specific approach to the underlying tension or quarrel that is defining and shaping the field of Theory in the Croatian context. The paper depicts a cross-generational debate on the fictionality and reification of/by Theory. Deconstructive operations and the broad historicizing of Theory itself are used along with the specificities of the Eastern gaze: (...) “othering,” interstitiality and the traces of previous conjunctures that strongly influence the Croatian theoretical scene. (shrink)

Jean Baudrillard is one of the outstanding representatives both of French poststructuralism and postmodernism. Because of radical criticism it was not possible for him to establish a logically coherent theoretical system; the philosophical aspects of his work are specifically merged, therefore, into a critical asystematic fragmentarism, which is the subject of this work. From the critique of the political economy of the sign, through critiques of rationalism, reality, progress, truth, history to the theory of simulation, Baudrillard's specific para-concepts (fatal strategy, (...) symbolic exchange, seduction, hyperreality, pataphysics, etc.) are constantly fragmentarily present in the development of his thought. These concepts are Baudrillard's attempt at disengagement from modern philosophy and his new, unsystematic postmodern view of reality in general. In the analysis of binary metaphysical oppositions (reality-simulation, subject-object, knowledge-seduction, history-end, radical-irradical nihilism, metaphysics (God)-pataphysics), Baudrillard is radically exclusive through the arbitrary preference of one over the other concept. his ideas, it is possible to conclude that these dualistic antagonisms are also paradoxically compatible in his system, this compatibility is very close to the irrational mysticism of this thinker. This book is a clear and lucid presentation of this unique brand of postmodernism to English speaking scholarship. (shrink)

Between the two World Wars, in Belgrade and Serbia, seven musical journals were published:?Musical Gazette?,?Music?,?Herald of the Musical Society Stankovic?,?Sound?,?Journal of The South Slav Choral Union?,?Slavic Music? and?Music Review?. The influence of marxism can be observed in?Musical Herald?,?Sound? and?Slavic Music?. A Marxist influence is obvious through indications of determinism. Namely, some writers observed elements of musical art and its history as consequences of sociopolitical and economic processes. Still, journals published articles of domestic and foreign authors who interpreted the relation between (...) music, society and economy in a much more moderate and subtle manner. Editors and associates of these journals also had proscriptive ambitions - they recommended and even determined regulations for composers about what kind of music to write according to social goals and needs. According to tendencies in Marxism, there was a follow up of musical work in the Soviet Union. Editors tried not to be one-sided. There were writings about the USSR by left orientated associates as much as emigrants from that country, and articles of Soviet authors were translated. Also, there were critical tones about musical development in the first country of socialism. Serbian musical periodicals recognized the enormous threat from fascism. Also, there were articles about influence of Nazi ideology and dictatorship on musical prospects in Germany. Since Germany annexed Sudetenland in 1938,?Musical Herald? expressed support to musicians and people of that friendly country by devoting the October and November 1938 issue to Czechoslovak music, along with an appropriate introduction by the editor, Stana Djuric-Klajn. (shrink)

Consciousness is perhaps the most puzzling problem we humans face in trying to understand ourselves. It has been the subject of intense study for several decades, but, despite substantial progress, the most difficult problems have still not reached any generally agreed solution. Future research can start with this book. Eighteen original, specially written essays offer new angles on the subject. The contributors, who include many of the leading figures in philosophy of mind, discuss such central topics as intentionality, phenomenal content, (...) knowledge of mental states, consciousness and the brain, and the relevance of quantum mechanics to the study of consciousness. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christian Ethics and Commonsense Morality: An Intuitionist Account by Kevin JungAleksandar S. SantracChristian Ethics and Commonsense Morality: An Intuitionist Account Kevin Jung NEW YORK AND LONDON: ROUTLEDGE, 2014. 202 PP. $145.00In Christian Ethics and Commonsense Morality: An Intuitionist Account, Kevin Jung boldly constructs and defends a commonsense morality of intuition as a plausible ethical theory against both postmodern constructivist ethical systems and narrow objectivist theories. Following the antifoundationalist (...) ethical methods of postmodern approaches to reality and morality in chapter 1 and a moderate defense of realism in chapter 2, Jung attempts to save both objectivity and de-feasibility of moral realistic accounts, offering some modern reinterpretations of moral realism in chapters 3 and 4. All these forms of Wittgensteinian conceptions of realism unsatisfactorily lead to infinite regress in justifying claims because they are grounded only in the wishes, interests, and sentiments of the individual culture and society (60).After a brief introduction to the unique role of emotions in ethical theories, his investigation leads to reconciliation between objectivist naturalistic ethics [End Page 192] and theological forms of ethical theories. Theological ethicists can remain committed to intuitionism (objectivist and naturalistic forms of common morality) refined by particular religious expressions of morality (112). Intuitionism, broadly defined in chapter 7, is described as "initial appearances" (118); moral truths, according to Jung's intuitionist account, are "mediately self-evident" (128), not "immediately," because it still requires careful reflection and cognitive searching for objectivist grounds of morality. Jung's affirmation of the plausibility of intuitionism seems to be a final blow to all forms of postmodern and skeptical accounts of antifoundationalist forms of ethical theories; he successfully defends an intuitionist account of morality against its naturalist and religious critics.The last chapter offers three types of relationship between commonsense morality and Christian morality. The identity model reduces Christian morality to commonsense morality. The two-tier model considers Christian morality to be a superior form of morality with instrumental value of commonsense morality. And, finally, integration, Jung's favorite model, considers commonsense morality as neither identical nor subordinate but central to Christian morality (163). With this he affirms that Christian morality is unique not because of differences in moral beliefs but because "it is fully committed to recognizing the oneness of humanity and the universally accessible nature of basic moral truths for all human beings" (166). Jung's reflection is exceptionally insightful. Building the case as a good lawyer, he leads us to the defenseless nature of constructivist postmodern moral theories and their revisions as well as to a commitment of Christian morality to the objective commonsense morality. On this view, even heroic moral acts based on obedience to God (such as Christian sacrificial love) might be compatible with commonsense morality. It is surprising, however, that Jung never consulted or quoted Bernard Gert's account of the common morality, especially when discussing differences between moral duty and ideals (167). Additionally, Jung's argument that Christian morality is unexceptional since moral knowledge can be obtained through multiple sources in which God also reveals his will (178) does not sufficiently probe into the distinctiveness of God's sometimes radical demands of Jews/Christians (e.g., Abraham's sacrifice of Isaac), which come not from intuitionist accounts of objective natural reason or common sense but from faith. Christian saints are not heroes of general moral example but heroes of faith, a qualitatively different realm of human experience. Still, audiences interested in all aspects of ethics will greatly benefit from this superb engagement with recent discussions. [End Page 193]Aleksandar S. SantracWashington Adventist UniversityCopyright © 2017 Society of Christian Ethics... (shrink)

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 (...) myths about the nature of probability and statistics, namely that probability and statistics generate knowledge and that the fault for not understanding probability lies solely with the subjective cognition which is incapable of comprehending deeper mathematical truth. I argue that the confident presentation of statistical methods hides numerous conceptual blind spots that students might be aware of and that need to be addressed before other causes of statistics anxiety can be tackled successfully. (shrink)

Aleksandar Kandić, Plato’s Animals, Indiana University Press, Bloomington, 2015).

U ovom radu dat je kratak pregled osnivanja Instituta za filozofiju i drustvenu teoriju kao institucionalne osnove za postanak i izlazenje casopisa Filozofija i drustvo. On je prvobitno, 1987. godine, poceo da izlazi kao zbornik, jednom godisnje, da bi od 2005. postao casopis, sa ritmom publiciranja tri puta godisnje, a od 2011. izlazi kvartalno. Takodje je dat i pregled svih tematskih celina, i to do kraja 2012. godine. Analiziran je detaljno jedan broj FiD-a, kao vazan dokument za promenu drustvene atmosfere (...) u negdanjoj Jugoslaviji i sa nagovestajima njenog raspada: naucni skup je odrzan 2. i 3. jula 1991. (shrink)

The essay examines the central role that pleasure plays in a wide range of conceptualisations of happiness or ‘good life’, from Epicurean hedonism, to Christian asceticism, to contemporary cases of pastoral and philosophical counselling. Despite the apparent moral chasm between hedonists and ascetics, a look at the practices promoted by Epicurus and the Christian monastic fathers reveals striking similarities. The reason is that, at a fundamental level, both parties agree that one should reject the vulgar pleasures that society glorifies, and (...) develop a refined attitude that seeks the appropriate and natural pleasures, while ignoring the harmful or unnecessary ones. And such an attitude can only be acquired through moral training, either by philosophical instruction and reflection, or by pastoral counselling. We highlight some important parallels regarding the connection between pleasure and happiness, as conceived by Epicureans and monastic fathers of the Eastern Orthodox Church. We begin by discussing elements of Epicureanism that can also be found in its rival philosophical schools and Christianity, mainly the emphasis on forming the right conception of happiness and acting in accordance with it. We then examine the connection between morality and happiness in the Christian Orthodox monasticism. We argue that Christian ascetic ethics not only condone some types of pleasures, but in fact require them as elements of happiness in this life that play an instrumental role for the Christian soteriological dogma. The argument has wider philosophical significance because it shows that pleasure is indeed a fundamental conceptual ingredient of happiness across different normative ethical contexts. (shrink)

Joseph Agassi’s last book, The Philosophy of Practical Affairs, offers a comprehensive look at key philosophical topics and doctrines with a common focus on the role of rationality, the evolution of rationality and the relationship between rationality and akin phenomena. A key topic he addresses is the relationship between rationality and magic. This dichotomy reverberates on a number of areas of applied philosophy, including philosophical practice and philosophically informed psychotherapy. Agassi’s views on magic offer a fundamentally rationalist view of the (...) phenomenon of magic, however they open up significant inroads into nuanced insights of how magic can be seen as a cognitively significant complement to rationality in the strict sense. (shrink)

Although widely investigated and used in psychology, the concept of randomness is beset with philosophical and practical difficulties. In this paper, I propose a resolution to a long-standing problem in psychological research by arguing that the inability to comprehend and produce random behavior is not caused by a defect on the part of the observer but is a consequence of conceptual confusion. Randomness describes a state of high complexity which defies analysis and understanding. The well-known biases in predictive behavior are (...) not caused by the observers’ inability to comprehend randomness but reflect a natural pattern-seeking response to high-complexity situations. Further, I address the circularity at the heart of the randomness debate. Replacing randomness with complexity in psychology and cognitive science would eliminate many of the current problems associated with defining, investigating and using this elusive term. (shrink)

In histories of Serbian painting Sreten Maric is listed among the protagonists of socialist realism, and that on the basis of a single article - his criticism of an exhibition staged by the Association of Visual Artists of Serbia to the benefit of wounded veterans. Without denying the historical basis for this judgment, the author of the present paper pleads for a more nuance approach and propounds the thesis that socialist realism was primarily a complex pattern of social relations, and (...) only in the second place a substantively defined doctrine. On the basis of an insight into the relevant sources it is argued that Maric was not a theorist of socialist realism; on the other hand, an ideologue of social painting he was indeed, believing in a synthesis of Art and Revolution. By way of comparison, the figures of Miroslav Krleza and Georg Luk?cs are referred to: neither of the two was a protagonist of socialist realism, though both belonged firmly to the so-called leftist thought. U istorijama srpskog slikarstva Sreten Maric vazi za protagonistu socijalistickog realizma, i to na osnovu jednog clanka - kritike na izlozbu Udruzenja likovnih umetnika Srbije u korist ranjenih boraca. Ne poricuci istorijsku ocenu, autor pledira za nijansiraniji stav i izlaze tezu da je socijalisticki realizam bio u prvom redu jedan sklop drustvenih odnosa, pa tek onda i neka sadrzinski odredjena doktrina. Uvidom u izvore, zakljucio je da Maric nije bio teoreticar socijalistickog realizma, ali ideolog socijalnog slikarstva jeste bio, uz veru u sintezu Umetnosti i Revolucije. Za poredjenje su mu posluzili Miroslav Krleza i Georg Luk?cs: ni jedan, ni drugi nije bio protagonista socijalistickog realizma, mada su obojica pripadala cvrsto tzv. levoj misli. (shrink)

The book explores the communicative and deliberative context for punishment and discusses the extent to which institutional punishment is an implicit language, conveying not only the values and norms, but also the collective experience and collective expectations of a community.

The book introduces a logical and methodological framework for philosophical counseling as an over-arching discipline for all psychotherapy.

This paper examines the conceptual matrix of philosophical counseling, and philosophical practice generally, which distinguishes philosophical practice from mainstream theoretical philosophy. I argue that the essence of philosophical practice is the realization and radicalization of Pierre Hadot’s paradigmshifting view of ‘Philosophy as a Way of Life,’ through the projection of philosophical concepts and methods to the goal of attainment of the good life by moral education and character-building. The base-line concept of the good life that the paper works with is (...) the relatively uncontroversial concept of a life based on sustained reflected pleasures that are both socially desirable and individually fulfilling. I argue that this type of concept of the good life as qualified pleasure is inherent in any doctrinal account of what it is to lead a good life, including the ones that emphasise asceticism, such as Christian philosophy of life and ethics. Finally the paper concludes that projections of the good life by philosophical counselors are reflective on philosophical counselor themselves: philosophical counseling is a way of ‘the good life’ that aims to use the resources of philosophy as a whole to help others build the moral qualities and character required to reach their own good lives. By projecting philosophical concepts and methods to the applied conceptual matrix of moral education and the good life, philosophical counseling emancipates philosophy as a whole from its current remoteness and isolation into an active, and reflective, role in the real lives of ordinary people. This heralds a paradigm shift in philosophy, from the pseudo-science that much of mainstream philosophy painstakingly pretends to be to an intellectual powerhouse for the enhancement of the quality, clarity and integrity of life, which was the reason philosophy initially emerged for, both in the Western and in the Eastern philosophical traditions. (shrink)