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Konfucijansko pojmovanje sebstva: kolektivistično ali relacijsko?
Full text linkIn this paper, I clarify the Confucian conception of self by distinguishing it from common misrepresentations, most notably its conflation with collectivism, as critiqued by Jana Rošker. These distortions, arguably rooted in the application of inappropriate Western frameworks, portray the Confucian self as self-effacing and subordinate to society. Drawing on key sinological and philosophical work, including that of David Hall, Roger Ames, and Jana Rošker, I argue instead that the Confucian self is relational and processual: constituted through one’s roles and relationships, not erased by them. I develop this interpretation in two stages. First, I show through conceptual analysis how the Confucian self integrates individuality and interdependence by situating personhood in a shared awareness of social roles. Second, I analyse the Analects and Mencius to show how the ideal of ren (仁) embodies ethical self-cultivation as a dynamic, ongoing process. I conclude that the Confucian self is best seen as a shared or social self-consciousness of roles and relations.V tem članku pojasnjujem konfucijansko pojmovanje sebstva, tako da ga ločujem od pogostih napačnih predstav, predvsem od njegove povezave s kolektivizmom, kot ga kritizira Jana Rošker. Te izkrivljene predstave, ki verjetno izhajajo iz uporabe neustreznih zahodnih okvirov, konfucijanski jaz prikazujejo kot skromnega in podrejenega družbi. Na podlagi ključnih sinoloških in filozofskih del, med drugim Davida Halla, Rogerja Amesa in Jane Rošker, trdim, da je konfucijsko sebstvo relacijsko ter procesno: oblikujejo ga človekova vloga in odnosi, ne pa da bi ga ti izbrisali. To interpretacijo razvijam v dveh stopnjah. Najprej s konceptualno analizo pokažem, kako konfucijsko sebstvo združuje individualnost in medsebojno odvisnost, tako da osebnost umesti v skupno zavest o družbenih vlogah. Nato analiziram deli Analekti in Mencij, da pokažem, kako ideal ren (仁) uteleša etično samokultivacijo kot dinamičen, neprekinjen proces. Sklepam, da je konfucijsko sebstvo najbolje razumeti kot skupno ali družbeno samozavest vlog in odnosov
Pacifizem v Mencijevi politični filozofiji
Full text linkThis paper reviews the prevalent interpretative approaches to Mengzi’s political philosophy in contemporary academia, including realism, just war theory, and just war pacifism, and proposes an alternative interpretative framework based on positive-pragmatic pacifism. The main contributions of this study are twofold: First, it introduces an often-overlooked perspective of positive pacifism, arguing that the classification of Mengzian political philosophy should focus not only on his stance on war, but also on the pacifist nature in his theory of benevolent governance. Second, it employs Olaf Müller’s pragmatic pacifism framework to interpret Mengzi’s stance on war, which aligns with the pacifist nature and pragmatic flexibility inherent in Mengzian political philosophy. The paper argues that the essence of Mengzian pacifism lies not in establishing unattainable criteria for just wars, but in his fundamental opposition to violence and his persistent pursuit of a peaceful order in real politics.Članek obravnava prevladujoče interpretativne pristope k Mencijevi politični filozofiji v sodobnih akademskih razpravah, vključno z realizmom, teorijo pravične vojne in pacifizmom pravične vojne, ter predlaga alternativni interpretativni okvir, utemeljen na pozitivno-pragmatičnem pacifizmu. Glavni doprinos pričujoče študije je dvojen. Prvič, uvaja pogosto prezrto perspektivo pozitivnega pacifizma in zagovarja, da se klasifikacija Mencijeve politične filozofije ne bi smela osredotočati zgolj na njegov odnos do vojne, temveč tudi na pacifistično naravo njegove teorije človečne vladavine. Drugič, ta študija uporabi okvir pragmatičnega pacifizma Olafa Müllerja za razlago Mencijevega odnosa do vojne, ki je v skladu s pacifistično naravo in pragmatično prilagodljivostjo, ki sta inherentni Mencijevi politični filozofiji. Članek izhaja iz predpostavke, po kateri bistvo Mencijevega pacifizma ni v postavljanju nedosegljivih meril za pravične vojne, temveč v njegovi temeljni zavrnitvi nasilja in v njegovem vztrajnem prizadevanju za takšno realno politiko, ki je osnovana na miroljubni urejenosti
Učinek mraznega stresa na antioksidativno obrambo pri jablani (Malus spp.)
Full text linkThe antioxidant defence system of plants consists of various antioxidant compounds and enzymes that play a key role in reducing oxidative damage and regulating the decay of reactive oxygen species, which are vital for metabolic processes. To evaluate the relationship between antioxidant components and stress resistance of apple plants, we studied the level of malondialdehyde, ascorbic acid, anthocyanins and chalcones in the bark of annual shoots. The results show that at sub-zero temperatures, the level of malondialdehyde in the apple plants studied increased by 1.6 % compared to positive temperatures. Based on the normal probability distribution, the correlation coefficient was r = 0.91 for anthocyanins, r = 0.97 for chalcones, r = 0.98 for vitamin C and r = 0.99 for malondialdehyde. The correlation value between anthocyanins and chalcones was r = 0.1 (p > 0.62), between anthocyanins and vitamin C r = -0.4 (p > 0.29), and between anthocyanins and malondialdehyde r = 0.5 (p > 0.05). The correlation analysis shows that among the secondary metabolites, chalcones (r = 0.7) have a greater ability, while anthocyanins (r = 0.5) have a lower ability, to inhibit excessive accumulation of malondialdehyde and protect lipid membranes from severe degradation of apple cells.Antioksidativni obrambni sistem rastlin sestavljajo različne antioksidativne spojine in encimi, ki imajo ključno vlogo pri zmanjševanju oksidativnih poškodb in uravnavanju razpada reaktivnih kisikovih vrst, ki so bistvene za presnovne procese. Da bi ocenili povezavo med antioksidativnimi sestavinami in odpornostjo jablan na stres, smo v skorji enoletnih poganjkov preučevali raven malondialdehida, askorbinske kisline, antocianinov in halkonov. Rezultati kažejo, da se je pri temperaturah pod ničlo raven malondialdehida v preučevanih jablanah v primerjavi s pozitivnimi temperaturami povečala za 1,6 %. Na podlagi normalne verjetnostne porazdelitve je bil korelacijski koeficient r = 0,91 za antocianine, r = 0,97 za halkone, r = 0,98 za vitamin C in r = 0,99 za malondialdehid. Vrednost korelacije med antocianini in halkoni je bila r = 0,1 (p > 0,62), med antocianini in vitaminom C r = -0,4 (p > 0,29) ter med antocianini in malondialdehidom r = 0,5 (p > 0,05). Korelacijska analiza je pokazala, da imajo med sekundarnimi metaboliti halkoni (r = 0,7) večjo, antocianini (r = 0,5) pa manjšo sposobnost zaviranja prekomernega kopičenja malondialdehida in zaščite lipidnih membran pred hudo degradacijo jabolčnih celic
Vpliv prekrivk in kapljičnega namakanja na ohranjanje vode v nasadu paradižnika: vzorčen primer iz planote Mitidja (Alžirija)dja (Alžirija)
Full text linkWater scarcity in agriculture necessitates innovative practices for sustainable water management. This study evaluated the effects of organic mulching, specifically a mixture (composed of wood chips, sawdust, and wheat straw in equal proportions) and recycled crop waste (RCW), combined with drip irrigation, on water conservation in tomato crops cultivated in the Mitidja Plain, Algeria. Field experiments were conducted from July to October 2023, comparing mulched and non-mulched plots under surface and subsurface drip irrigation (SSDI). Results showed that the mixture mulch with SSDI saved 29.6 % of water, while RCW saved 22.2 %, compared to surface irrigation. Mulching regulated soil moisture, temperature, and electrical conductivity, though water application efficiency slightly decreased (96.1 % for mixture, 96.4 % for RCW vs. 97.1 % for control). However, the slight soil acidification observed in mulched plots (pH 6.20–6.52) warrants attention, as it may influence nutrient availability over time. Despite this, soil organic matter (OM) remained stable (1.09 %–1.70 %), confirming that mulching enhances soil fertility without compromising its structure. These findings highlight the potential of combining organic mulching with drip irrigation for sustainable water management in tomato cultivation, offering practical insights for farmers in arid regions.Pomanjkanje vode v kmetijstvu zahteva inovativne prakse za trajnostno upravljanje z vodo. Ta študija je ovrednotila učinke organskih prekrivk (mešanica iz enakih deležev lesnih sekancev, žagovine in pšenične slame) ter recikliranih kmetijskih ostankov (RCW), kombiniranih s kapljičnim namakanjem, na varčevanje z vodo pri pridelavi paradižnika na planoti Mitidja v Alžiriji. Terenski poskusi so potekali od julija do oktobra 2023, pri čemer so primerjali prekrite in neprekrite parcele pri površinskem in podpovršinskem kapljičnem namakanju (SSDI). Rezultati so pokazali, da je mešanica z SSDI prihranila 29,6 % vode, RCW pa 22,2 % v primerjavi s površinskim namakanjem. Prekrivka je uravnavala vlažnost, temperaturo in električno prevodnost tal, čeprav se je učinkovitost namakanja rahlo zmanjšala (96,1 % za mešanico, 96,4 % za RCW v primerjavi s 97,1 % pri kontrolni skupini). Kljub temu je rahlo zakisanje tal v prekritih parcelah (pH 6,20–6,52) potrebno spremljati, saj lahko sčasoma vpliva na dostopnost hranil. Organska snov v tleh (OM) je ostala stabilna (1,09 %–1,70 %), kar potrjuje, da prekrivka izboljšuje rodovitnost tal brez ogrožanja njihove strukture. Te ugotovitve poudarjajo potencial kombinacije organske prekrivke s kapljičnim namakanjem za trajnostno upravljanje z vodo pri pridelavi paradižnika, kar ponuja praktične vpoglede za kmete v sušnih območjih
Kompleksni adaptivni sistemi in kitajska filozofija: Plodno sozvočje
Full text linkIn this paper, a connection is made between complex adaptive systems (CAS) theory and Chinese philosophy. Some central features of CAS are presented, grouped under a complexity and an adaptivity set. Under the complexity-set the following characteristics are discussed: complexity, connectedness, modularity, scales, boundaries, embeddedness, heterogeneity, perspectivism, implication centres, distributedness, robustness, and patterns. And under the adaptivity-set the following notions are discussed: adaptivity, dynamics, openness, contextuality, non-equilibrium, non-linearity, sensitivity to initial conditions, threshold effects, path dependency, emergence, self-organization, and temporality. Corresponding notions from the Chinese traditions are also presented, from different times and texts. This suggests that Chinese philosophical traditions could offer good ontologies for CAS. Conversely, CAS could be used to resist certain ossifying and mechanizing tendencies in the Chinese tradition; for instance, the idea that yin-yang and five phases can be tied to fixed entities and qualities. No homogeneous Chinese tradition is presupposed, and rather it is claimed that the ideas underlying CAS can be found across traditions and in several thinkers.Članek vzpostavlja povezavo med teorijo kompleksnih adaptivnih sistemov (KAS) in kitajsko filozofijo. Predstavljene so nekatere osrednje značilnosti KAS, razvrščene v sklop kompleksnosti in sklop adaptivnosti. V sklopu kompleksnosti članek obravnava naslednje značilnosti: kompleksnost, povezanost, modularnost, merila, meje, vpetost, heterogenost, perspektivizem, implikacijska središča, razpršenost, robustnost in vzorci. V sklopu adaptivnosti pa obravnava naslednje pojme: prilagoditvena zmožnost, dinamika, odprtost, kontekstualnost, neravnovesje, nelinearnost, občutljivost na začetne razmere, pragovni učinki, odvisnost od poti, emergenca, samoorganizacija in temporalnost. Članek prav tako predstavi ustrezne pojme iz kitajskih tradicij iz različnih obdobij in besedil. To nakazuje, da bi kitajske filozofske tradicije lahko ponudile dobre ontologije za KAS. Obratno pa bi KAS lahko uporabili za odpor proti določenim togim in mehanicističnim težnjam v kitajski tradiciji; na primer proti ideji, da je mogoče yin-yang ter pet faz vezati na fiksne entitete in lastnosti. Članek ne predpostavlja homogene kitajske tradicije, temveč trdi, da je mogoče ideje, ki so v temelju KAS, najti v različnih tradicijah in pri več mislecih
Ali mora biti politika velikih sil nujno tragična? Li (力) in de (德) kot dve paradigmi moči
Full text linkThis text contrasts two perspectives of power. The first is represented by John Mearsheimer’s “realism”, under which, power is only real when it is coercive, military might and which is comparable to the concept of li (力) in traditional Chinese political theory. This paper presents an alternative conception of power—de (德)—a non-coercive power achieved through co-empowerment. It is only under the first conception of power that forces us to the conclusion that great power competition must necessarily be tragic. This paper elucidates the governing logics of both accounts of power and shows how they have animated political life in both the European-Western and Sinitic contexts. Central to the de conception of power is the concept of min (民)—the subject of the de conception of political power. We can see an early Chinese transition from “Heaven” as the source of political power to that of the min. This paper closes with observations on the parallels between the de account of power with agriculturalism and an organicist mentality that is defining of Chinese civilization. In contrast, it draws parallels between the li account of power and the overwhelmingly “nomadic” forms of life that characterize European civilization.Besedilo primerja dve perspektivi moči. Prvo predstavlja »realizem« Johna Mearsheimerja, po katerem je moč resnična le, kadar gre za (prisilno) vojaško silo, ki jo je mogoče primerjati s pojmom li (力) v tradicionalni kitajski politični teoriji. V nasprotju s to pa članek predstavi alternativno pojmovanje moči – de (德) – neprisilno moč, doseženo s soopolnomočenjem. Le prva koncepcija moči nas sili v sklep, da mora biti tekmovanje velikih sil nujno tragično. Članek pojasnjuje vodilni logiki obeh pojmovanj moči in pokaže, kako sta navdihovali politično življenje tako v evropsko-zahodnem kot v sinitskem kontekstu. Osrednje mesto v koncepciji moči de ima pojem min (民) – subjekt koncepcije politične moči de. Opazimo lahko zgodnji kitajski prehod od »Neba« kot izvora politične moči k pojmu min. Članek se zaključi z ugotovitvami o vzporednicah med razlagami moči de in poljedelstvom ter organicistično miselnostjo, ki določa kitajsko civilizacijo. Po drugi strani pa oriše vzporednice med razlago moči li in pretežno »nomadskimi« oblikami življenja, ki zaznamujejo evropsko civilizacijo
Zhuangzijevo delo Jie Xin 解心 (Razpletanje srca in uma) ter modrost biomimikrije: Inovativen pristop k človeštvu, naravi in tehnologiji za 21. stoletje
Full text linkZhuangzi employs the term jie 解 (untangling, dissecting, releasing, unravelling) in both jie xin 解心 (untangling the heartmind) and jie niu 解牛 (dissecting the ox). This concept embodies Zhuangzi’s philosophy of achieving clarity and balance by aligning with the natural order rather than resisting it. This philosophical spirit resonates with the wisdom of biomimicry, which draws on nature’s time-tested systems as models for addressing human challenges. Both Zhuangzi’s 解心 and biomimicry involve observing and emulating natural forms, processes, and patterns to produce new products and practices attuned with nature’s living forces. This approach advocates integrating the natural world into human practices—not exploiting nature, but treating it as a teacher and guide rather than merely a resource. Such perspectives and practices offer a pathway toward sustainable innovation, ecological balance, and synchronized coexistence in the 21st century.Zhuangzi uporablja izraz jie 解 (razpletanje, razčlenjevanje, sproščanje, razpletanje) tako v jie xin 解心 (razpletanje srca in uma) kot v jie niu 解牛 (razčlenjevanje vola). Ta koncept uteleša Zhuangzijevo filozofijo doseganja jasnosti in ravnovesja z usklajevanjem z naravnim redom namesto z upiranjem njemu. Ta filozofski duh je v sozvočju z modrostjo biomimikrije, ki črpa iz preizkušenih sistemov narave kot modelov za reševanje človeških izzivov. Tako Zhuangzijev jie xin kot biomimikrija vključujeta opazovanje in posnemanje naravnih oblik, procesov ter vzorcev za ustvarjanje novih izdelkov in praks, usklajenih z živimi silami narave. Ta pristop zagovarja vključevanje naravnega sveta v človeške prakse – ne izkoriščati naravo, ampak jo obravnavati kot učiteljico in vodnico, ne le kot vir. Takšne perspektive in prakse ponujajo pot k trajnostnim inovacijam, ekološkemu ravnovesju ter usklajenemu sobivanju v 21. stoletju
Eduard von Hartmann, pesimizem in evropeizacija budizma
Full text linkEduard von Hartmann was one of the most influential public philosophers of his era, known primarily through his Philosophy of the Unconscious. A conservative nationalist in politics, he positioned himself as a cultural and religious reformer and modernist advocate of a “religion of the future” of self-redemption (autosoterism), one that reconciled pessimism and a panpneumatic impersonal unconscious with rationality and individual responsibility. This paper traces how Buddhism served as a primary albeit imperfect exemplar in his thought, how his ethical and symbolic interpretative strategy, based on the unconscious, drew him into proximity and conflict with esoteric spiritist discourses, and how this context informed his Daodejing interpretation. German Idealism disclosed the unity of reason, will, and nature, while Buddhist teachings demonstrated the world’s fundamentally contradictory and illusory character through nothingness (emptiness), nirvāṇa, and objective illusionism and phenomenalism. Hartmann’s secularized moral and symbolic adaptation of Buddhism entailed a resigned yet heroic embrace of suffering life rather than what he deemed ascetic and quietist acquiescence. His hermeneutics reveal his modernizing vision of Buddhism as an exemplary model (if suitably reformed to accentuate a heroic response to suffering and karma) for the future.Eduard von Hartmann je bil eden najvplivnejših javnih filozofov svojega časa, znan predvsem po svojem delu Filozofija nezavednega. Četudi je bil v političnem pogledu konservativni nacionalist, se je predstavljal kot kulturni in verski reformator ter modernistični zagovornik »religije prihodnosti« in samoodrešitve (avtosoterizma), ki naj bi povezala pesimizem ter panpnevmatistično brezosebno nezavedno z racionalnostjo in individualno odgovornostjo. Prispevek sledi vlogi, ki jo je v njegovem mišljenju igral budizem kot glavni, četudi nikakor ne popoln vzor. Avtor prikaže, na kakšen način je bila Hartmannova etična in simbolna strategija interpretacij utemeljena na pojmu nezavednega ter kako se je približevala ezoteričnim duhovnim diskurzom in se hkrati od njih oddaljevala. Pojasnjuje, kako je ta kontekst vplival na njegovo razlago Daodejinga. Nemški idealizem je razkril enotnost razuma, volje in narave, medtem ko so budistični nauki pokazali, da je svet v svojem bistvu protisloven in iluzoren, kar se izraža skozi nič (praznino), nirvano ter objektivni iluzionizem in fenomenalizem. Hartmannova sekularizirana moralna in simbolna priredba budizma je pomenila resignirano, toda junaško sprejetje trpečega življenja namesto tistega, kar je sam imel za asketsko in kvietistično vdajo. Njegova hermenevtika razkriva modernizirano vizijo budizma. V tem okviru pokaže, da lahko budizem postane vzorčni model za prihodnost, če je le ustrezno reformiran, da poudari junaški odziv na trpljenje in karmo
Floristična raznovrstnost in halofitske rastlinske skupnosti jezera Sif Lemnadi, severna Sahara (Alžirija)
No full textThis study aims to analyse the ecological and chorological characteristics of the flora of Lake Sif Lemnadi, located in the southeastern Saharan region of Algeria, to better understand this arid ecosystem\u27s composition and floristic diversity. A biocoenotic analysis was carried out on four plots distributed according to the cardinal points of the site. In total, 14 species belonging to 9 families and 14 genera were recorded. Chamaephytes (50%) represented the dominant biological type, followed by hemicryptophytes (21.4%). For the frequency classes, the most represented categories were the very accidental and common species, each accounting for 42.9%. Perennial herbaceous plants dominated the morphological spectrum (50%). From a chorological perspective, species classified as Saharan elements were the best represented (35.7%). The vegetation cover ranged from 11.2% to 24.4%. The vegetation cover rate varied between 11.2% and 24.4%. The lakeshore vegetation was primarily dominated by halophytic species, mainly from the Amaranthaceae family. The variation in the total halophyte cover among plots was not influenced by their geographical orientation. These results highlight the ecological importance of Lake Sif Lemnadi as a refuge for Saharan halophytic communities and provide a baseline reference for the monitoring and conserving saline wetlands in Saharan contexts.Namen te študije je analizirati ekološke in korološke značilnosti flore jezera Sif Lemnadi, ki se nahaja v jugovzhodnem saharskem območju Alžirije, da bi bolje razumeli sestavo in floristično raznolikost tega sušnega ekosistema. Biocenotska analiza je bila izvedena na štirih parcelah, razporejenih glede na svetovne strani lokacije.
Skupaj je bilo zabeleženih 14 vrst, ki pripadajo 9 družinam in 14 rodovom. Chamaefiti (50 %) so predstavljali prevladujoč biološki tip, sledili pa so jim hemikriptofiti (21,4 %). Glede na pogostost so bile najbolj zastopane kategorije zelo naključne in pogoste vrste, ki so predstavljale 42,9 %. Morfološko so prevladovala trajna zeliščna (50 %). S horološkega vidika so bile najbolj zastopane vrste, uvrščene med saharske elemente (35,7 %). Rastlinska pokrovnost je znašala od 11,2 % do 24,4 %. Stopnja rastlinske pokrovnosti je nihala med 11,2 % in 24,4 %. Ob jezeru je prevladovala predvsem halofitska flora, predvsem iz družine Amaranthaceae. Na razliko v skupni pokritosti s halofiti med parcelami ni vplivala njihova geografska usmerjenost. Ti rezultati poudarjajo ekološki pomen jezera Sif Lemnadi kot zatočišča za saharske halofitske skupnosti in zagotavljajo osnovno referenco za spremljanje in ohranjanje slanih mokrišč v saharskih kontekstih
Dopolnjevanje agresivnih aktivnosti z laoistično spokojnostjo
Full text linkThis article develops a Laozian perspective to assuaging conflict by means of a stillness that complements aggressive activity. Contrary to readings of the Laozi that understand stillness as a pure and undisturbed state, this article draws attention to parts that observe and engage with weapons and warfare, such as Chapters 31, 68, and 80. The article thereupon argues that Laozian stillness is intrinsically interconnected with its antonymous activity, including aggressive activity. Laozian stillness allows one to observe patterns that foster aggression, violence, and instability, and thereby enact a complementary and stabilizing role through that same stillness. Overweening and domineering forms of activity are seen in the Laozi as likely to lead to instability, unrest, and decline. In line with the Laozian recognition of the interplay of opposites, if one strives for a pure state of passivity divorced from aggression, then ironically this tends to exacerbate that aggression. If those who have the capacity to effect peaceful stillness detach from the world, the world thereby becomes more rife with aggressive activity. Furthermore, a political application of this interplay between stillness and activity implies that when stillness and activity are taken as fundamental political categories, they are not easily deployed in service of particular political motives. As such, the Laozi seeks to arrive at political stability, but this entails that political convictions must be fluid like water in order for this stillness to be brought about.Ta članek predstavlja laoistično perspektivo blaženja konfliktov s spokojnostjo kot nečim, kar lahko dopolni agresivne aktivnosti. V nasprotju s tistimi interpretacijami Laozija, ki spokojnost razumejo kot čisto in nemoteno stanje, članek izpostavi poglavja, kot so 31, 68 in 80, ki se ukvarjajo z orožjem ter vojskovanjem. Avtor zagovarja tezo, da je laoistična spokojnost inherentno prepletena s svojim nasprotjem, kar vključuje tudi agresivnost. Laoistična spokojnost omogoča zaznavanje vzorcev, ki spodbujajo nasilje, agresijo in nestabilnost, ter tako omogoča dopolnjevanje in stabilizacijo, ki se udejanjita prav prek same spokojnosti. Pretirano vzvišene in oblastniške oblike delovanja so v Laoziju prikazane kot tvegane, saj vodijo v nestabilnost, nemir in propad. V skladu z laoističnim razumevanjem prepletanja nasprotij pa prizadevanje za čisto pasivnost, ločeno od agresije, paradoksno spodbuja prav to agresijo. Če se tisti, ki imajo zmožnost udejanjiti miroljubno spokojnost, umaknejo iz sveta, postane svet toliko bolj prežet z agresivnim delovanjem. Politična implikacija tega razmerja med spokojnostjo in dejavnostjo je v tem, da ti kategoriji, če ju razumemo kot temeljni politični načeli, nista neposredno uporabni za zasledovanje določenih političnih ciljev. Laozi namreč stremi k politični stabilnosti, vendar ta zahteva, da so politična prepričanja tekoča kot voda – le na tak način je možno spokojnost dejansko uresničiti