Why are some words easier to learn than others? And what enables the eventual learning of the more difficult words? These questions were addressed for nouns using a paradigm in which adults were exposed to naturalistic maternal input that was manipulated to simulate access to several different information sources, both alone and in combination: observation of the extralinguistic contexts in which the target word was used, the words that co‐occurred with the target word, and the target word's syntactic context. Words (...) that were not accurately identified from observation alone were both abstract (e.g., music) and concrete (e.g., tail). Whether a noun could be learned from observation depended on whether it labeled a basic‐level object category (BLOC). However, the difference between BLOC labels and non‐BLOC labels was eliminated when observation was supplemented with linguistic context. Thus, although BLOC labels can be learned from observation alone, non‐BLOC labels require richer linguistic context. These findings support a model of vocabulary growth in which an important role is played by changes in the information to which learners have access. (shrink)

1.1. Universitet. Chto on myslit? -- 1.2. Universitet. Chto on mozhet? -- 1.3. ... i chego ne mozhet? -- 2.1. Nauka. Zachem ėto nuzhno? -- 2.2. Obrazovanie. Kakoe obrazovanie? -- 2.3. Akademicheskie vobody. Dli︠a︡ chego? -- Zakli︠u︡chenie -- Chto pochitatʹ ob Universitete?

In the article are presented the main philosophical explanations of the application of mathematics on the real world (Plato, Aristotle, rationalists, empiricists, Kant, Frege, Husserl, Carnap etc.). They indicate some typical triangular structure of relationships where the mathematical structures somehow correspond to the forms of reality, and thus are possible though something third what bound them. The attempts to solve the question of the application of mathematics by the dispensability of mathematics (e.g. Field) do not success because they do not (...) explain the big success of mathematics in science. However they call our attention to the meaning of transpositions of some empirical contents on the level of theirs mathematical representations. That is neither an abstraction nor an idealisation but is the mapping from the empirical into a formal language. The opposite attempts to identify mathematics and the fundamental structure of reality also do not explain the success of mathematics because of the obvious ontological differences between the mathematical and the real objects. I return finally to Plato and show how he denies the reduction of numbers to some sets. We have to distinguish the idea of numbers and the various aspects of it, for example the cardinal and the ordinal numbers. According to this platonic insight only the idea of numbers exists. Its aspects are only some partial reflections of this idea in our mathematical theories and in the application of mathematics. (shrink)

We approach the traditional problem of the relationship between opinion and truth, objects and appearances, from the standpoint and tools of logic of belief, combining an informal and technical approach. We describe and comment on some logics of individual concepts and modes of representation, and address the question of how to explain the possibility of a contradictory de re belief integrated with the corresponding non-contradictory de dicto belief. The QB logic is proposed, where the semantic problem is resolved (1) by (...) extending the framework and model domain with the domain of appearances, with a special S-accessibility relation among worlds, and with non-rigid interpretation of appearance names, as well as (2) redefining the concept of satisfaction (and truth), including the satisfaction of identity statements, by relativizing satisfaction to the difference between things and appearances and to the S-accessibility of different epistemic alternatives. In doing so, all worlds are classical within themselves, while inconsistency and incompleteness in beliefs stem from different ways of connecting (merging and separating) worlds in determining the satisfaction of a formula. (shrink)

U ovom radu bavicemo se eticko-pravnom analizom pravne regulacije genetskog testiranja u razlicitim oblastima kao sto su: medicinska istrazivanja, terapija, pravna medicina itd. Cilj nam je da istaknemo vrednosti koje u ovom kontekstu nadahnjuju neke od pravnih akata. Stoga ce se u radu porediti odredjena internacionalna, evropska i nacionalna pravna akta, kako bi se ukazalo na ona pravna resenja koja su u stanju da osiguraju vrednosti koje su neophodne za samo?opredeljenje i jednakost pojedinaca. Analiza ce dokazati da nisu sva (...) tekuca pravna akta kojima se regulise genetsko testiranje u saglasju sa osnovnim ljudskim pravima koja vaze za sve individue. (shrink)

Kako je moguće baviti se Platonom danas, ukoliko je filozofija „svoje vreme obuhvaćeno mislima“? Autor Platonovom delu ne pristupa kao dogmatskom štivu, već kao tekstu prožetom paradoksima, koje izmiče svakom unapred pripremljenom, šematizovanom modelu čitanja. Obratiti se Platonu kao filozofskoj paradigmi isplativo je ukoliko filozofi koji progovaraju iz dubine vremena mogu nešto važno da nam saopšte i ukoliko smo kadri da im postavimo autentično pitanje. Zato filozofi moraju imati dah delfskog ronioca, jer biser se ne nalazi u svakoj školjci. (...) Knjiga Iz Platonove filozofije ulazi u red značajnih knjiga posvećenih Platonovoj filozofiji. Veći deo knjige je objavljen u časopisima od svetskog ugleda (na nemačkom i engleskom jeziku). Time je njen kvalitet potvrđen recenzijama koje su nastale van domaćih koterija, a delo se samerilo sa aktuelnim pristupima Platonu. Knjiga se bavi problemima koji su formulisani u drugoj polovini prošlog veka (napisano i nenapisano učenje), preko naizgled klasičnih tema (dvostruki paradoks, utemeljenje istorijskog i političkog, eros), do tekstova koji pogađaju fenomen aktuelnosti Platonove teorije i prakse (problemi kongitivne dispozicije i bioetike u Platonovoj filozofiji). Ispred nas je Platon u dijalogu sa filozofskim strujanjima s kraja dvadesetog i početkom ovog veka. Za Irinu Deretić smisao filozofskog dijaloga leži u procenjivanju i odmeravanju stanovišta u raspravi, kako bi se vlastito stanovište preciznije artikulisalo. Ne radi se o utopijskoj komunikativnoj zajednici - već o karakteru filozofskog dijaloga, koji je upućen na unutrašnji, a ne na spoljašnji agon. Platon iz sasvim nesofističkih razloga preuzima metodu sofista kada „slabiju stvar čini jačom“. Tome je suprotna eristička (ne)kultura, u kojoj strasti imaju prevagu na davanjem bilo kakvih, „a kamoli valjanih razloga“, piše Irina Deretić. Iz problematičnosti jezika i sučeljavanja sa bliskim granicama pojmljivosti, ne mora da proizađe i slabost logosa. Naprotiv, snaga logosa je obrnuto proporcionalna sposobnošću da se odredi njegova nemoć. Granicu Platonove misli Irina Deretić jezgrovito formuliše: „Platonov jezik je sav okrenut biću, i usmeren je na saznajno ovladavanje njime. Snaga argumenta učesnika u Platonovim razgovorima upravo se sastoji u njihovoj sposobnosti da tačno pogode stvarnost na koju se odnose i koju nastoje da izraze“. Ali to vodi oblikovanju samog karaktera dijaloga: sagovornici se podređuju vođstvu „same stvari“ mišljenja. Međutim, logos nije svemoćan, i inače, a pogotovo ne za Platona. Irina Deretić insistira na autentičnom smislu nemoći logosa kao racionalnog diskursa, koji se pokazuje na odlučujućim mestima, tamo gde njegove refleksije o idejama, posebno o Ideji Dobra bivaju suočene sa granicama njihove saznatljivosti i saopštivosti. Napokon, Platonova okrenutost biću nije dovela do teorije adekvatnosti između bića i jezika, nego do isticanja paradoksa i metafore. A šta je iza njihovog vela - ništa, ili su oni, naprotiv, konstitutivni za biće, da li uopšte može biti odlučeno? U skladu sa filozofskim vjeruju Nikolaja Berđajeva, može se formulisati karakteristika ove važne i lepe knjige: Iz dubine vremena izvire sposobnost da se filozofski misli, a to onda nije u koliziji sa aktuelnim „primenama“ filozofske refleksije. Naprotiv. (shrink)

Kako se danas može zamisliti plodonosan dijalog između kršćanske teologije i psihologije? Autor pokušava odgovoriti na to pitanje iz teološkoga motrišta. Povijest odnosa između teologije i psihologije vidi se unutar širega konteksta stoljetne rasprave o odnosima između vjere i znanosti, o načinu znanstvene i teološke spoznaje.Rad je podijeljen u tri dijela. U prvom dijelu članka autor predstavlja dva načelno različita oblika ili modela odnosa između teologije i psihologije, a to su: model isključivosti i model poistovjećivanja.U drugom dijelu rada dijalogu (...) teologije i psihologije pristupa se iz perspektive integralne antropologije, u kojoj se čovjek promatra kao tjelesno-psihičko-društveno-duhovno biće. Teološka antropologija, za razliku od filozofijske, medicinske, psihologijske ili biologijske antropologije, bavi se definitivnim osmišljavanjem čovjeka.U završnom dijelu članka autor nabraja neke izazove interdisciplinarnoga dijaloga teologije i psihologije za pastoralni rad, gdje svaka od dviju disciplina unosi u međusobnu razmjenu svoju vlastitu praksu – dušobrižništvo, odnosno psihoterapiju.How to conceive a fruitful dialogue between Christian theology and psychology? The author is trying to answer the question from theological point of view. The history of relationship between theology and psychology is evident in a wider context of centuries old dispute on the relations between faith and science and on the method of scientific and theological cognition.The work consists of three parts. In the first part the author presents two in principle different possibilities of determining the relationship between theology and psychology, and these are: “the model of exclusiveness”, and “the model of identification”.In the second part of the work the relation between theology and psychology is viewed from the perspective of integral anthropology in which man is observed as a physical-psychicalsocial- spiritual being. The theological anthropology, as different from philosophical, medical or biological anthropology, deals with definite. In the final part, the author counts some challenges of interdisciplinary dialogue between theology and psychology for pastoral work, where each of the two disciplines brings its own praxis into mutual exchange – spiritual charge, i. e. psychotherapy. (shrink)

With the outbreak of the pandemic, general and music education shifted completely to remote learning as the only possible form. The research looks into didactic approaches using digital technology adopted by active teachers and students in the Slovenian music school in asynchronous distance learning. On a sample of 9 active teachers and 16 students, the research study examined 31 interactive learning materials in order to identify innovative didactic approaches using digital tools which were applied to achieve learning objectives within musical (...) activities of the Music Theory and Solfeggio. Based on qualitative-quantitative approach, the research showed a low presence of didactic approaches using digital tools. Even though the results show a higher level of use of digital technology among students, the research focused much more on the presence of e-learning materials as well as predominantly traditional teaching approaches, similar to the classical type of classroom teaching. Opće i glazbeno obrazovanje u situaciji pandemije u potpunosti je prešlo na model učenja na daljinu. Istraživanjem se željelo ustanoviti koje su didaktičke pristupe primjenjivali učitelji i učenici u slovenskim glazbenim školama tijekom asinkronog učenja na daljinu. Na uzorku od 9 aktivnih učitelja i 16 učenika analiziran je 31 interaktivni nastavni materijal kako bi se odredili inovativni didaktički pristupi u korištenju digitalne tehnologije s ciljem ostvarenja ishoda učenja na nastavi Glazbene teorije i Solfeggia. Primjenom kvalitativnih i kvantitativnih metoda došlo se do rezultata koji ukazuju na nisku zastupljenost didaktičkih pristupa koji koriste digitalne tehnologije. Iako su rezultati pokazali visoku učestalost korištenja digitalne tehnologije među učenicima, istaknuta je i prisutnost materijala za e-učenje te tradicionalnih nastavnih pristupa, poput onih korištenih u klasičnom tipu učioničke nastave. (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)

U članku se na temelju teze njemačkoga teoretičara i pionira filozofije tehnike, Ernsta Kappa, o projekciji organa prilikom početnoga stvaranja oruđa, nastoji pokazati kako ta teza ima svoje implikacije još i danas, posebice u pogledu njezine reverzibilnosti. Naime, kada Kapp tvrdi da su sva oruđa nastala tako što je čovjek promatrao svoje organe i njihovu funkcionalnost, a da je među svim organima napose ruka oruđe svih oruđa, onda isto tako valja ustvrditi kako se je danas od projekcije organa (...) prispjelo tome da je čovjek s aspekta tehnike dospio u poziciju da projicira tehnički sofisticirana oruđa za zamjenu ljudskih organa. Sve je prisutnija pojava zamjene ljudskih organa kao pripomoći i u mnogočemu olakšavanja čovjekova života, ali isto tako i svjesne i koordinirane kiborgizacije i robotike s ciljem pospješivanja i unaprjeđenja toga istoga života do razine izazivanja novoga stupnja njegove evolucije. Tako se stvaraju aktualni okviri filozofije tehnike, koja je uvelike započela sa naznačenom Kappovom tezom. (shrink)

Vrednovanje i ocjenjivanje u nastavi Glazbene kulture važna je sastavnica odgojno-obrazovnog procesa koja sa sobom nosi razne poteškoće i subjektivnost. U nastavi Glazbene kulture realiziraju se različite glazbene aktivnosti i sadržaji, koji su više ili manje specifični te se navedeno odražava i na vrednovanje i ocjenjivanje. Navedene aktivnosti i sadržaji u okviru Kurikuluma nastavnog predmeta Glazbena kultura za osnovne škole i Glazbena umjetnost za gimnazije organizirane su u okviru tri domene/nastavna područja: Slušanje i upoznavanje glazbe, Izražavanje glazbom i uz glazbu (...) i Glazba u kontekstu. U radu je prikazano istraživanje provedeno tijekom 2019. godine, a koje je obuhvatilo 269 ispitanika, tj. 30 osnovnoškolskih učitelja Glazbene kulture i 239 učenika osmih razreda. Istraživanje je provedeno u Osječko-baranjskoj i Požeško-slavonskoj županiji te je obuhvatilo učitelje Glazbene kulture i učenike osmih razreda šest osnovnih škola od kojih se četiri nalaze u urbanom, a dvije u ruralnom području. Cilj ovog istraživanja bio je doznati stavove učenika i učitelja o vrednovanju i ocjenjivanju u nastavi Glazbene kulture, utvrditi moguću povezanost sociodemografskih varijabla i mišljenja učitelja i učenika te utvrditi na koji se način provodi ocjenjivanje u nastavi Glazbene kulture. Slušanje glazbe i pjevanje su aktivnosti koje se, prema mišljenju i učitelja i učenika, najčešće vrednuju i ocjenjuju u nastavi Glazbene kulture. Ujedno, učitelji u većoj mjeri smatraju da provode individualno i skupno ocjenjivanje nego li to smatraju učenici. Utvrđeno je da učitelji najčešće ocjenjivanje provode tako što tijekom svakog sata prate učenike, skloni su učenike ocijeniti odmah na satu i najčešće usmeno. Utvrđeno je da su učitelji i učenici mišljenja da učenik ne treba imati razvijene glazbene sposobnosti za ocjenu ‘odličan’ u predmetu Glazbena kultura. S obzirom na povezanost sociodemografskih varijabla i mišljenja ispitanika o vrednovanju i ocjenjivanju, pokazalo se kako su područje na kojemu se nalazi škola i spol značajni prediktori učeničkih stavova, dok se kod učitelja nijedna varijabla nije pokazala prediktorskom. Evaluation and grading in the teaching of Music Culture is an important component of the educational process that carries various difficulties and subjectivity with it. In the course of Music Culture, various music activities and contents are realized, which are more or less specific and also reflect on the evaluation and evaluation. The activities and contents of the Curriculum for the Elementary School Music Culture and High School Musical Arts curricula are organized within three domains/teaching areas: Listening and learning about music, Expressing music and with music, and Music in context. The research was conducted in 2019 and included 269 respondents, i.e. 30 elementary music teachers and 239 eighth grade students. The survey was conducted in Osijek-Baranja and Pozega-Slavonia counties and it included Music teachers and eighth grade students from six primary schools, four of whom are in urban and two in rural areas. The aim of this research was to find out students’ and teachers’ views on evaluation and assessment and to determine the possible correlation of sociodemographic variables and teachers’ and students’ opinions on evaluation and assessment in Music Culture teaching and to determine how the assessment is conducted in Music Culture teaching. Listening to music and singing are activities that, in the opinion of both teachers and students, are most commonly evaluated and graded in teaching Music Culture. At the same time, teachers are more likely to carry out individual and group assessments than students. Teachers usually conduct their assessment by monitoring students every class, they tend to evaluate students during class and most often orally. Teachers and students think that student should not have the developed musical skills to score excellently in Music Culture. Considering the correlation between sociodemographic variables and the respondents’ opinions on evaluation and grading, it was shown that the area in which school is located and gender are significant predictors of students’ attitudes, while in the teachers no variables proved to be predictive. (shrink)

V svojem predavanju imam »humanistiko« za skupek disciplin, katerega jedro tvorijo duhoslovne znanosti – Geisteswissenschaften. Zgodovino oziroma zgodovinopisje pa imam za paradigmatični primer humanistične znanosti, ki se razprostira med dvema poloma znanosti in umetnosti. Na enem koncu imamo postopke, povezane z ravnanjem z arhivi, na drugem pa vrsto besednih izrazov, zaradi katerih je zgodovina del literature. Vmes je dihotomija med razlago in razumevanjem, namreč obseg sredstev, s katerimi zgodovinarji skušajo odgovoriti na vprašanja kot: »Zakaj se je zgodil ta dogodek, zakaj (...) so ti ljudje naredili to in to?« Ta razlagalna sredstva s stavkom zato – lingvistično značilnostjo vseh odgovorov na vprašanje zakaj? - ravnajo na različne načine; vemo pa, kako raznolika je lahko raba stavka zato. Spoj razlage in razumevanja med poloma dokumentaristike in literature, je dober primer zmesi znanosti in umetnosti v celotnem zgodovinskem procesu.My lecture takes “Humanities” to be the collection of disciplines, the core of which is the human sciences – Geisteswissenschaften. History or historiography on the other hand provides a paradigmatic example of human sciences, which expands between two poles of science and art. On the one side, there are procedures related to archive management, and on the other a number of lexical expressions which make history part of literature. In between there is a dichotomy between interpretation and understanding, i.e. a scope of means with which historians attempt to answer the questions such as: “Why has this event taken place, why have these people done this and that? In the because sentence, these interpretative means– linguistic feature of all answers to the question why? – behave in various ways; it is well-known, however, how numerous and various the usage of the sentence because can be. The combination of interpretation and understanding between the poles of documentaries and literature provides an excellent example of the mixture of science and art in the historical process as a whole. (shrink)

This text is part of a research conducted under the working title "What do we talk about when we are silent and what are we silent about when we are talking? - premises for the anthropology of silence about the nearest past." In the first part the author investigates the meaning of silence in the Croatian and Serbian press right before and during Croatia's Operation Storm. The ratio between silence, suppression of information and forgetting, on the one hand, and social (...) memory, on the other, has been elaborated in the final part of the text by following reports about the anniversaries of Operation Storm in both Croatian and Serbian publics. The starting point lies in the belief that the phenomenon of silence, being an immanent part of each discourse, represents an important factor in the creation of social relationships and system of value models, that it has important communication and cognitive functions and that the performance character lies in its essence. In short, silence makes it possible to form the prevailing image about this event, even if it does not construct it indirectly - through speech. The author has elaborated on the meaning of silence in the context of Operation Storm partly because studies about the breakup of Yugoslavia frequently mention silence as a manipulation strategy employed by some of the sides in the conflict, while not a single study systematically investigates the semantic of silence and suppression of information in these conflicts. Most importantly, taking into account the frequency of direct silence in the newspaper discourse and rhetoric strategies that point at silence indirectly from the context and discourse, the author focuses on the relationship between the event and silence. In order to shed light on the way in which Operation Storm is remembered, i.e. forgotten, in the stakeholders' publics and political imageries, she follows the dailies - Vecernje Novosti Politika, Danas - Vecernji List, Jutarnji List, Magazin supplement of the Jutarnji List, as well as texts about Operation Storm in weeklies such as the NIN and Vreme of Belgrade or Globus of Zagreb in the period between August 2, 1995 and mid-August 2006. Ovaj tekst je deo istrazivanja koje se odvija pod radnim naslovom "O cemu govorimo kada cutimo i o cemu cutimo kada govorimo? - polazne pretpostavke za antropologiju cutanja o najbilizoj proslosti". U prvom delu autorka ispituje znacenja cutanja u pisanju hrvatske i srpske stampe neposredno pre hrvatske akcije Oluja i tokom same akcije. Odnos cutanja, precutkivanja i zaboravljanja, s jedne strane, i drustvenog pamcenja, s druge strane tematizovan je u zavrsnom delu teksta, pracenjem napisa o godisnjicama akcije Oluja u obe javnosti - hrvatskoj i srpskoj. Polaziste je u uverenju da je fenomen cutanja, buduci imanentni deo svakog diskursa znacajan cinilac kreiranja drustvenih odnosa i sistema vrednosnih modela, da ima vazne komunikativne i kognitivne funkcije i da je u svojoj sustini performativnog karaktera. U najkracem, cutanje pomaze formiranju dominantne slike o ovom dogadjaju, ako je, na posredan nacin - preko govorenja - i ne konstruise. Tematizovanje znacenja cutanja u kontekstu akcije Oluja preduzeto je delom i stoga sto se precutkivanje u studijama o kraju Jugoslavije neretko pominje kao manipulativna strategija neke od strana u sukobu, a da nema ni jedne studije koja bi sistematski ispitivala znacenja cutanja i precutkivanja u ovim konfliktima. I najvaznije, uvazavajuci frekventnost neposrednog izrazavanja cutanja u novinskom diskursu, kao i retorickih strategija koje posredno, iz konteksta i uspostavljenog sveta diskursa, upucuju na cutanje, autorka se usredsredjuje upravo na odnos dogadjajnosti i cutanja. Kako bi osvetlila nacin na koji je operacija Oluja zapamcena, odnosno zaboravljena u zainteresovanim javnostima i politickim imginarijumima, prati pisanje dnevne stampe - Vecernje novosti, Politika, Danas - Vecernji list Jutarnji list, Magazin - dodatak Jutarnjeg lista, kao i napise o Oluji u nedeljnicima, poput beogradskog NIN-a, Vremena ili zagrebackog Globusa u periodu od 02. avgusta 1995. do sredine avgusta 2006. godine. (shrink)

Čovjek je biće dijaloga, biće komunikacije, te se upravo na ovome području najuočljivije manifestiraju znakovi moguće krize. Cornelio Fabro, analizirajući komunikacijsku situaciju današnjeg čovjeka, uočava kako je tišina zamijenila govor. Razgovor sa samim sobom, bez kojega nema niti dijaloga sa drugima, supstituiran je čovjekovim pokušajem da putem umjetnosti, kulture ili filozofije uspostavi izvanjski dijalog sa svijetom koji ga okružuje. Kultura nastala u ovakvom okružju »duhovne pustinje«, kako kaže Fabro, također sama postaje kulturom egzistencijalno-duhovnog kolapsa.U radu se kritički propituje (...) teza po kojoj je čovjek osamljen, predan duhovno-kulturnoj pustinji isključivo zbog toga što se udaljio od svoga temelja, što prvenstveni interes njegova cjelokupnog istraživanja ne leži u području bitka i realnosti, nego u području mogućeg i virtualnog.Man is a being of dialogue, being of communication, and this is the area where signs of possible crisis most visibly manifest themselves. C. Fabro, analysing communicational situation of contemporary man, notices how silence have replaced speaking. Dialogue with him/herself, which is the condition for dialogue with others, is substituted by man’s endeavour in establishing external dialogue with the world around him/her, by means of art, culture and philosophy. Culture, made in circumstances of so called »spiritual desert«, itself becomes a culture of existential-spiritual collapse.This article critically examines thesis on man’s solitude, or his/hers devotion on spiritual-cultural desert, exclusively because he/she has distanced him/heself from his/her foundations, i. e. because primary interest of his/hers does not lay in the area of Being and reality, but in the area of possible and virtual. (shrink)

U ovom će radu biti objašnjena važna sintagma Anthony Giddensa koja se nadovezuje na refleksivnu projekciju osobnosti, a to je transformacija intimnosti. Uz taj pojam povezane su i teorija i praksa čiste veze, dakle način na koji se ljudi ponašaju u bliskim odnosima, što traže u njima, te kako se ti odnosi mijenjaju. Prije, tumači Giddens, odnosi su se ostvarivali preko određenog skupa pravila, slijedeći određene norme i vrijednosti u društvu, tj. u lokalnoj zajednici. Danas, intimnost postaje projekt na (...) kojemu treba raditi. Ona zahtijeva otvaranje individuuma prema drugima, pri čemu se stvara međusobni proces otkrivanja i povjerenja, budući da je upravo i prvi čovjekov odnos, tj. odnos prema sebi, postao proces promatranja i otkrivanja sebe. Zadanih formi više nema. Vidjet ćemo kako transformacija intimnosti u sebi obuhvaća i pojam refleksivne projekcije osobnosti, prema tome je pojam refleksivne projekcije osobnosti konstitutivni dio transformacije intimnosti i bitno na nju utječe, budući da ju izgrađuje.In this paper we shall look at an important syntagm of Anthony Giddens – transformation of intimacy – which is linked with reflexive project of the self. It also closely observes the theory and practice of a pure relationship, that is how people behave in close relationships, what they want from them and how they change. Before, explains Giddens, relationships followed an established set of rules, norms and values in the society, i.e. a particular local community. Today, intimacy is a project one has to work on. Intimacy demands opening up of an individual to the others with mutual revelation and trust because the very first relationship, with oneself, has become reflexive in a new way and self-discovering. Nothing is taken for granted any more. We shall see that transformation of intimacy is largely constituted and greatly influenced by the term reflexive project of the self. (shrink)

Etičko obrazovanje, kao vrsta filozofskog obrazovanja, danas postaje sve aktualnije. Nastava filozofije nije samo razvoj duha nego i put ka samosvijesti i svijesti o ljudskoj dužnosti. Etičke spoznaje i osjećaji osnova su za ljudski, moralni i intelektualni razvoj ličnosti. Mlada ličnost se u susretu s etičkom problematikom i sadržajima uklapa u realnost svijeta kao ljudsko djelo. Kroz etiku ona uspijeva spoznati da je ličnost kontinuitet, ali i progres; da je ličnost dio svoje male zajednice, ali i sastavnica cjeline svijeta. Etičko (...) obrazovanje zanima se za to kako čovjek postaje etička ličnost, jedinka koja slobodno sudi, gradi i razvija moral; što je sadržaj moralne izgradnje ličnosti te koji su stadiji kroz koje ličnost prolazi na tom složenom putu samoizgradnje, od nesvjesnog bića ka biću koje svjesno gradi dobar svijet, ispravne etičke vrijednosti i moralne principe. Dakle, zadatak nije samo stvaranje moralne ličnosti kao jedinke koja »provodi« moral nego je zadatak stvoriti i etički subjekt, tj. ličnost koja slobodno i odgovorno razmišlja i sudi, koja gradi i razvija moral te nove moralne norme. Iz tog je razloga nužno uvođenje kolegija etičkoga obrazovanja u nastavu na sve tri obrazovne razine. Nowadays, the ethics education, as a type of philosophical education, is becoming increasingly important. Philosophical education concerns itself with the development of spirit, and with both the development of self-awareness and the awareness of our duties. Ethical insights and feelings are basis for human moral and intellectual growth. Young person becomes a part of the reality of the world through her encounter with ethical issues and contents. Ethics helps in gaining knowledge on the continuity of the concept of person, as well as awareness of its progressive nature. Ethics also aids in realization that person is a part of a particular community but that s/he also participates in human community in general. Ethics education is interested in questions like: how a man becomes an ethical personality, an individual with the freedom of thinking, judging, and acting morally; what is the content of the moral development and what are the stages of that complex process of self-growth from the unreflected being towards the being who consciously deals with ethics values and moral principles. The aim of ethics education is not only the creation of a moral person who merely acts on moral principles, but who is also an ethical subject, i.e. who thinks and acts freely and responsibly, builds and develops moral and creates new moral norms. Thus it is necessary to introduce ethics education in the curricula on all levels of education. (shrink)

This new translation presents the _Analects_ in a revolutionary new format that, for the first time in any language, distinguishes the original words of the Master from the later sayings of his disciples and their followers, enabling readers to experience China's most influential philosophical work in its true historical, social, and political context.

Musically trained and untrained listeners were required to listen to 27 musical excerpts and to group those that conveyed a similar emotional meaning (Experiment 1). The groupings were transformed into a matrix of emotional dissimilarity that was analysed through multidimensional scaling methods (MDS). A 3-dimensional space was found to provide a good fit of the data, with arousal and emotional valence as the primary dimensions. Experiments 2 and 3 confirmed the consistency of this 3-dimensional space using excerpts of only 1 (...) second duration. The overall findings indicate that emotional responses to music are very stable within and between participants, and are weakly influenced by musical expertise and excerpt duration. These findings are discussed in light of a cognitive account of musical emotion. (shrink)

U članku se istražuje osnovna linija argumentacije buddhističke škole sarvāstivādavaibhāṣika u prilog obrani njihove osnovne ontološke teze o egzistentnosti dharmi kroz sva tri vremenska razdoblja onako kako ju je izložio Vasubandhu u svome djelu Abhidharmakośabhāṣya . U uvodnome dijelu daje se kratki prikaz nekih prijepora u pogledu podrijetla te buddhističke škole kao i njihovog tekstovnoga korpusa. Nakon toga slijedi istraživanje Vasubandhuova izvješća o specifičnostima dharmičke ontologije te škole kao što su problemi dharmičke »funkcionalnosti« , njihove kauzalne djelotvornosti i problema (...) »prijelaza« atemporalnih dharmi u područje realnog oblikovanja iskustva . U završnom osvrtu se pokušava pokazati da se opća promjena filozofijske perspektive u razdoblju postkanonske abhidharme najradikalnije ostvarila u buddhističkoj školi sarvāstivāda-vaibhāṣika koja je bila prisiljena raznovrsnim teorijskim konstruktima pomiriti svoje shvaćanje dharmi kao »atemporalnih« konstituensa iskustva s općom buddhističkom postavkom o netrajnosti i nesupstancijalnosti svih fenomena .The article deals with the main line of argumentation of the Sarvāstivāda-Vaibhāṣika Buddhist school of thought in defence of their basic ontological thesis of the existence of dharmas through all three-time period as it is exposed in Vasubandhu’s Abhidharmakośabhāṣya . Introductorily some observations are given with regard to major controversies connected with the origin and textual corpus of that Buddhist school. Then follows investigation of Vasubandhu’s exposition of the particularity of the Sarvāstivāda-Vaibhāṣika Dharmic ontology – e.g. functionality of dharmas, their causal efficiency and the problem of "transition" of temporal dharmas into the domain of a real experience . In the concluding philosophical assessment an attempt is made to show that the general shift of the philosophical perspective in the period of the so-called postcanonical Abhidharma was the most radical reflected in the Sarvāstivāda- Vaibhāṣika school which was forced to harmonize through various theoretical constructs their basic notion of dharmas as »atemporal« constituens of experience with the general Buddhist understanding of all phenomena as impermanent and devoid of substance of any kind. (shrink)

U članku se razmatra nastanak i razvoj pojma ‘nacija’ u novovjekovnoj Europi, koja su shvaćanja pripadnosti naciji pritom bila u igri, te kako je cijeli ovaj kompleks ideologija utjecao na teoriju i praksu kolonijalnog ekspanzionizma nacionalnih država. S time je usko povezan i mit o tome da je kolonijalna ekspanzija Europe bila prvenstveno širenje civilizacije. U kritičkom sučeljavanju s ovim ideologijama na koncu se pojavljuje kako kolonijalno pitanje u marksizmu, tako i globalno nasljeđe kolonijalizma danas.Erörtert wird die Entstehung (...) und Entwicklung des Begriffes „Nation“ im Europa der Neuzeit, welche Auffassungen über die Zugehörigkeit zu einer Nation dabei im Spiel waren, und wie sich dieser gesamte Ideologienkomplex auf die Theorie und Praxis des kolonialen Expansionismus der Nationalstaaten ausgewirkt hat. Damit ist auch der Mythus eng verbunden, dass die koloniale Expansion Europas hauptsächlich eine Ausbreitung der Zivilisation gewesen sei. In kritischer Auseinandersetzung mit diesen Ideologien kommt abschließend sowohl die koloniale Frage im Marxismus zur Sprache, als auch das Globalerbe des Kolonialismus heute. (shrink)

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

Petrić, koji na Pletonovu tragu spise poznate pod naslovom Kaldejska proroštva pripisuje Zoroastru, »suvremeniku Abrahamovu, prvom otkrivaču astrologije i magije tj. mudrosti«, objavljuje te spise u »Dodatku« svoje Nove sveopće filozofije 1591. te 1593. godine pod naslovom Zoroaster et eius CCCXX Oracula Chaldaica, eius opera e tenebris eruta et latine reddita . Spisi će 1593. godine kao zasebno izdanje biti objavljeni u Hamburgu pod naslovom Magia philosophica hoc est Zoroaster et eius CCCXX Oracula chaldaica .Zoroastru pripisanu filozofiju Petrić zajedno sa (...) svojom vlastitom i s još tri filozofije, kao jednu »pobožnu filozofiju« podastire papi Grguru XIV. u zamjenu za Aristotelovu »bezbožnu « filozofiju što se »posvuda predaje po školama«.Prema njegovim vlastitim riječima, Petrić ulaže »nemali trud« u prikupljanje 324 stiha Kaldejskih proroštava, raspršenih po djelima različitih autora poglavito novoplatoničke orijentacije, sakupljajući ih u jedan cjelovit spis, koji raspoređuje u nekoliko tematskih cjelina i prevodi na latinski.U tekstu se nastoje sagledati Petrićevi motivi izdavanja Zoroastru pripisanih Oracula chaldaica, što se povezuje prije svega s pitanjem o tome jesu li i, ako jesu, kako su učenja iz Oracula prisutna u njegovoj vlastitoj filozofiji izloženoj u Novoj sveopćoj filozofiji.Svoj načelni stav o tome kako Proroštva funkcioniraju u njegovoj filozofiji iznosi Petrić u šestoj knjizi »Panarchije« Nove sveopće filozofije gdje kaže: »Ali mi filozofiramo pozivajući se na autoritete [pri čemu misli prije svega na Zoroastra] više kao na ures nego kao na temelj. Pozabavimo se stoga dokazima!« Premda, naime, Zoroastra priznaje kao autoritet, Petrić njegove izrijeke ne smatra filozofskim dokazima!Analizom Nove sveopće filozofije pokušava se u tekstu doći do odgovora na pitanje stoji li ova Petrićeva tvrdnja o pozivanju na autoritete kao na ures. Ujedno se nastoji sagledati specifičnost njegove interpretacije Kaldejskih proroštava, napose interpretacije koncepcije počela u njima izložene.Na kraju su značajke Petrićeve recepcije tih spisa rezimirane u jednoj njegovoj izjavi, vezanoj doduše uz pitanje razuma, no koja se može primijeniti i na sva ostala učenja izložena u Oracula chaldaica. Petrić u njoj znakovito kaže: »Međutim ta [sc. Zoroastrova] povijest o razumu ne čini se da se mnogo tiče naše filozofije, niti se pak mnogo razlikuje od nje.«The article attempts to examine Petrić’s motives for publishing Oracula Chaldaica, attributed to Zoroaster, and relate them primarily with the question of whether the teachings from the Oracles are present, and if so, in what way are they present in Petrić’s philosophy laid out in his Nova de universis philosophia.Petrić introduces his basic position on how Oracles function in his philosophy in the sixth book of “Panarchia” in Nova de universis philosophia, where he says: “But we philosophise by appealing to the authorities [by which he primarily means Zoroaster] more in the sense of an ornament than in the sense a foundation. Let us therefore deal with proofs!” Although, in fact, Petrić recognizes Zoroaster as an authority, he does not regard his sayings as philosophical proofs!Through the analysis of Nova de universis philosophia the article tries to answer the question whether the claim of appealing to the authorities merely as an ornament is justified. At the same time, it tries to expound the particularity of his interpretation of Chaldean Oracles, especially the interpretation of the notion of substance found in Oracles.Finally, the features of Petrić’s reception of these writings are summarized in one of his statements, although connected to the issue of reason, but which can be applied to all of the teachings of Oracula Chaldaica. He indicatively states: “However, this [sc. Zoroaster’s] history of reason does not seem to concern our philosophy very much, nor does it greatly differ from it.”. (shrink)

The robust design and conduct of pragmatic cluster randomised trials may be in tension with the ethical requirement to obtain written informed consent from prospective research participants. In our experience, researchers tend to focus on whether a waiver of consent is appropriate for their studies. However, pragmatic cluster randomised trials raise other important questions that have direct implications for determining when an alteration or waiver of consent is permissible. To assist those involved in the design, conduct and review of pragmatic (...) cluster randomised trials, we outline four critical questions to consider: (1) What is the nature of the intervention being evaluated? (2) Is the choice to use cluster randomisation justified? (3) Can the risk of recruitment bias be addressed? and (4) Is an alteration or waiver of consent appropriately justified? We recommend that researchers and research ethics committees conduct a stepwise analysis of a planned cluster randomised trial using these questions. To illustrate the application of this stepwise analysis, we use three pragmatic cluster randomised trials in the haemodialysis setting as case studies. (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)

Doprinos žena u razvoju kulture direktno je povezan sa samim pojmom colere, koji se izvodi iz aktivnosti oko uzgoja biljaka i obrađivanja zemlje, u čemu su osnovnu ulogu u početku imale žene. Kao skupljačice žene su kopale i otkopavale biljke kopljem i naučile kako ih same mogu saditi. Time je započela kultura vrtova koja je u svijest ljudi trajno usadila pojam raja, mjesta na zemlji gdje je čovjek sretan, ali i dovela do spoznaje o načinu začeća djeteta. Od kulture (...) vrta do zemljoradnje bio je samo jedan korak, ali presudan za društveni status žena. S patrijarhatom, koji se gradi na spoznaji o očinskoj ulozi, nastupa zaborav doprinosa žena u stvaranju kulture. Koplje, oruđe u rukama žene, postalo je i ostalo isključivo oružje u rukama muškarca. Osim što je potisnuta iz povijesti, žena je optužena za gubitak raja na zemlji, a s vremenom proglašena i za opasnost koja može ugroziti ulazak u neki budući raj. Svoj vrhunac patrijarhat doseže u kapitalizmu, ali se upravo iz noseće ideologije kapitalizma otvaraju i brojna pitanja o patrijarhatu. Njegovo održavanje postaje smetnja daljnjem društvenom razvitku. Stoga su nastojanja oko reinterpretacije prošlih događaja nužna za nepatrijarhalnu rekulturalizaciju koja bi omogućila budućnost čovjeka i kulture.The contribution of women in the development of culture is directly linked to the very concept of colere, which originates from the activity regarding the growing of plants and agriculture, in which women had a significant historical role. As gatherers, women dug up plants and learned how to grow them themselves. This started a culture of gardening that permanently implanted the concept of paradise, a place on earth where humans are very happy, in the human conscience. It took just one step from the gardening culture to agriculture, key for mankind as much as the social position of women. The role of women in creating the basis for developed cultures is gradually forgotten. A spear, tool in the hands of woman, have became and remained exclusively weapon in the hands of man. Besides, she was accused for the loss of paradise on earth, and with time pronounced as the danger for a potential life in a future paradise. Patriarchate as the rule of chosen men, experiences its pinnacle in capitalism, but it is also in that period and its ideology where many questions arose about it. Its maintenance becomes an obstacle for future social development. Therefore, the attempts to reinterpret past events are necessary for unpatriarchal re-culturization, which would enable a future of both man and culture. (shrink)

We show that every infinite computable partial ordering has either an infinite Δ 0 2 chain or an infinite Π 0 2 antichain. Our main result is that this cannot be improved: We construct an infinite computable partial ordering that has neither an infinite Δ 0 2 chain nor an infinite Δ 0 2 antichain.

This paper assesses several prominent recent attacks on the view that epistemic justification is conceptually prior to knowledge. I argue that this view—call it the Received View (RV)—emerges from these attacks unscathed. I start with Timothy Williamson’s two strongest arguments for the claim that all evidence is knowledge (E>K), which impugns RV when combined with the claim that justification depends on evidence. One of Williamson’s arguments assumes a false epistemic closure principle; the other misses some alternative (to E>K) explanations of (...) a putative fact about the evidence a particular subject has. Next, I neutralize each of Jonathan Sutton’s three recent arguments to the conclusion that any justified belief constitutes knowledge. Finally, I consider a recent analysis of justification due to Alexander Bird, according to which justified belief is possible knowledge. I argue that Bird’s analysis delivers neither a sufficient nor (more importantly) a necessary condition for justification. [Word count: 149]. (shrink)

Studies examining the ways in which the training of engineers and scientists shapes their research strategies and scientific identities.

Institutional investors are increasingly becoming active owners through voting their shares and engaging in dialogue with investee companies to improve corporate environmental, social and corporate governance (ESG) performance. This article applies a model of stakeholder salience to the shareholder context, analysing the attributes of power, legitimacy and urgency, to determine the factors that are likely to enhance shareholder salience. It is found that a strong business case and the values of the managers of investee companies are likely to be the (...) most important contributors to shareholder salience. (shrink)

We investigate the way physical laws objectively refer to the entities they are about. Laws of mathematical physics do not refer directly to the “real world” but to an ideal specific domain of objects, which we term “scope”. In order to find out which real objects physical laws deal with, reference to the scope is not sufficient. We need in addition the search for domains to which laws apply — i. e. “empirical domains”— in order to establish their reference to (...) the “real world”. It is just in such empirical domains that we are able to discover the real entities physical laws objectively refer to. “Physical reality” turns out to be not something “given” but rather something “to come out” of the very process of scientific inquiry. (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)