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Representations of emperor Constantine the Great in Byzantine psalters and the reasons for their appearance
No full textЗбог свог великог значаја цар Константин Велики, владар Римског царства и оснивач нове ромејске престонице на Босфору (Византиона), приказиван је веома често у уметности како источног тако и западног хришћанства. Посебну групу његових представа чине представе у византијским псалтирима, које се јављају на маргинама пратећи текст 59 (60) псалма (сл. 1-4). Будући да у словенским псалтирима, као и у псалтирима западне провенцијенције 59 (60) псалам није пропраћен наведеном минијатуром, овај рад има за циљ да расветли дубље разлоге његове појаве у византијским псалтирима. Ураду се анализира иконографија сцене и њена појава и значење у оквиру псалма. Понуђене су значењске аналогије мотивима из ових представа, а указано је на сложеност и вишеслојност значења псалма и представа цара Константина у оквиру њега са аспекта целине значења псалма. Такође, с обзиром на изнета тумачења црквених писаца и сложеност значења псалма посебно је указано на утицај тумачења овог псалма од стране блаженог Августина Хипонског.As first Christian emperor and the founder of Constantinople, the Byzantine emperor Constantine the Great, ruler of the Roman Empire and founder of the New Roman capital on Bosphorus (Byzantium), was frequently depicted in the art of Eastern and Western Christianity because of his great importance. A special group of his representations are his depictions on the margins of Byzantine psalters (the Chludov psalter, the Theodore psalter, the Barberini psalter, the Hamilton psalter), based on the tex of the 59th (60th) psalm (Ps. 59 [60].6, 59 [60].7; fig. 1-4.). Since the 59t (60th) psalm is not accompanied by the image of Constantine the Great in the Slavonic psalters and in the psalters of the Western provenance, this paper aims to shed light on the deeper reasons for the appearance of his image in Byzantine psalters. The paper analyzes the iconography of the scene with the first Byzantine emperor, and its appearance and meaning within the said psalm. The analogies for the iconography and the meaning of the motifs present in these scenes are also offered and explained in the paper. Different interpretations of the psalm have been offered in the paper. It is suggested that the interpretation of St Augustine, according to which the psalm represents multilayered iмаge and history of the Church, may have particularly influenced the emergence of the image of Constantine the Great. Emperor's image fits perfectly in this kind of interpretation, illustrating the decisive moment in the history of the Church when no longer does "any evene remember that confusion, when it was a reproach to be a Christian, now no one remembereth, now all have forgotten, now Mine is Manasses, and Ephraim the strength of My head", Manasses and Ephraim denoting the words "forgotten" and "fruitfulness", namely of Christ's Passion, resulting in Resurrection
Suše v Srbiji v drugi polovici 19. in začetku 20. stoletja
No full textPosle poplava, koje su predstavljale jednu od najčešćih i po posledicama najrazornijih prirodnih nepogoda u Kneževini i Kraljevini Srbiji, druge po učestalosti i uticaju na prirodnu sredinu i čoveka bile su suše. Imajući u vidu da sušni periodi u Srbiji do sada nisu bile predmet istoriografskih istraživanja, prvi deo rada biće posvećen utvrđivanju vremenskih intervala u kojima su se pojavljivali i da li je u tom pogledu moguće utvrditi određene cikluse „sušnih godina“. Nakon toga, pažnja će biti posvećena uticaju suša na prirodnu sredinu, prvenstveno kroz prizmu poljoprivredne proizvodnje, gde je posmatrana pojava predstavljala direktnu posledicu na svakodnevni život čoveka. Poslednji deo rada biće posvećen merama koje su srpske vlasti preduzimale najpre u cilju otklanjanja štete koja su suše ostavljale za sobom, a u nešto kasnijem periodu i aktivnostima koji su imali za cilj neutralisanje njihovog uticaja na poljoprivrednu proizvodnju kroz planiranje i sprovođenje navodnjavanja. Članak će biti napisan prevashodno na osnovu neobjavljenih dokumenata državnih organa Kneževine i Kraljevine Srbije; periodike, te dostupne literature.Knjiga apstrakata za konferenciju koja će biti održana 13. i 14. novembra 2024. godine na Institutu za noviju istoriju u Ljubljani
“All people here are my people ” – the hidden role of the school cleaners in successful school functioning
No full textTraditionally, students, teachers, and administrators are seen as the primary actors in
the school’s social structure (Iannaconne, 1991). However, studies indicate that successful
schools foster a culture in which additional actors are recognized as valuable
and the unity of their actions toward a common educational goal is seen as essential
(Reed & Salazar, 1998). One group of such actors are the school cleaners. Their vital
role in preserving a hygienic environment, relevant for the health and well-being of the
entire school community, reduction in school absenteeism and, thus, student academic
performance was highlighted during the COVID-19 pandemic. This study aims
to expand our understanding of how the activities of the school cleaners, which are
generally overlooked actors, contribute to the functioning of the school community.
Data were gathered via two month long participant observation in one elementary
school in Serbia, which resulted in the extensive research notes (80 pages) while the
semi-structured interviews with one school cleaner and the school psychologist were
used as an auxiliary method. Data analysis was conducted by using reflexive thematic
analysis. Results indicate that the school leadership heavily and consistently (though
mostly implicitly) relies on the school cleaners in the functioning of the school. The
formal division of labor split cleaners into two subgroups: those primarily responsible
for students, who handled classrooms, hallways and the school gym and those
responsible for school leadership and teachers, who are officially tasked with maintaining
the cleanliness of administrative offices and serving school leadership and teachers.
However, implicit duties of both cleaner groups encompass a wide, mutually intertwined
range of tasks, including communication (and mediation) with external actors,
informing school leadership about potential issues among staff, and even providing
some form of advisory support to students. Thus, cleaners are positioned as invisible
pillars that facilitate the smooth functioning of the school. This paper provides an
empirical contribution to the systemic school research by shedding the light on the
relevance of the informal task distribution among the actors. Further, it extends our
knowledge regarding the way in which the unity of various individual and collective
activities is achieved in successful school functioning.Međunarodna znanstvena konferencija 6. Dani obrazovnih znanosti budućnost obrazovanja: novi pravci u istraživanjima i praksi - saopštenja štampana u izvod
Инвенција и традиција: рецепција српског средњовековног сликарства у опусу Васе Поморишца
No full textЈедну од централних линија сложеног уметничког опуса Васе Поморишца (1893–1961) представља рецепција наслеђа српског средњовековног фрескосликарства XIV и XV века чије је иконографске предлошке овај аутор у свом сликарском репертоару присвајао специфичним модернистичким поступком инвенције, што се посебно односина ктиторске композиције српских владара и властеле. Интересовање за изучавање средњовековног уметничког наслеђа Поморишац развија током школовања на Централној школи за уметности и занате и Уметничкој школи Светог Мартина у Лондону (1921–1925), када копира фреске из манастира Манасија које су публиковане упрестижном Берлингон магазину (The Burlington Magazine) 1923. године, а потом иоткупљене за колекцију лондонског Музеја Викторије и Алберта. Поморишац развија и усавршава поступак (ре)конструкције традиције средњовековља у модерном сликарствукао реакцију на уметничке токове са којима се упознаје у британској уметности, где се током 1920-их година испољава снажно интересовање за обнову традиције декоративногсликарства и промовише идеја о „повратку изворима“ (енг. return to the sources) као пожељан уметнички метод изучавања прошлости у функцији свеобухватнијег разумевања и поновног успостављања релевантности сликарске дисциплине умодерности. Ослањајући се на ове идеје, Васа Поморишац је по повратку у Београд након школовања у британској престоници, у периоду од 1925. до 1935. године, развио специфичну позицију у оквирима локалне уметничке сцене која се издвојила и етаблирала као усамљени пример модерне апропријације домаће средњовековне традиције. Одабрани примери из Поморишчевог сликарског опуса биће у оквиру излагања представљени и анализирани у контексту сликарске методологије инвенције средњовековља као специфичог поступка
модернистичке реконституције традиције.Међународни научни скуп 9–11. септембар 2024. Нова средњовековља: средњи век у модерној књижевности и уметности, Галерија Педагошког музеја, Београ
Local Authorities of Slavonia in the Fight against Heretics and “Infidels” at the End of the Fourteenth and in the First Half of the Fifteenth Century
No full textLokalna samouprava i crkvena vlast na teritoriju Slavonije u srednjem vijeku bile su zadužene za suzbijanje heretika i ’nevjernika’ na ovom području. U ovom radu bit će riječi o njihovoj borbi protiv simbioze heretičkih pokreta na ovoj teritoriji – bogumila (patarena) i husita. S tim u vezi, bit će riječi o akcijama koje su poduzeli inkvizitori, poslani od strane tadašnjih vladara Ugarsko-Hrvatskog Kraljevstva, a ne samo o sudjelovanju lokalne samouprave Slavonije. Imajući sve to u vidu, treba uzeti u obzir da su svjetovnu vlast u srednjovjekovnoj Slavoniji predstavljale općine i županije, ali i okolnost da je današnja Slavonija u srednjem vijeku bila podijljena na nekoliko županija.In the Middle Ages, secular local government in today’s Slavonia was represented by
municipalities and counties, headed by judges and prefects. Today’s Slavonia was divided into several counties, which were entirely or partly on its territory. These were
counties of Virovitica, Požega, Vukovska and Srijem, and partially Baranya county,
namely its part on the right bank of the Drava river. Local ecclesiastical authorities
were parishes (parishes) and dioceses, that is, archbishoprics (dioceses and archdioceses). They were managed by pastors and bishops and archbishops. These two categories were in charge of the fight against heretics and “infidels”. In the first half of the
15th century, the heretics on the soil of today’s Slavonia were the Bogumils (Patarens)
and the Hussites. At this time, there was a symbiosis of these two false dogmas on the
soil of Slavonia. Against them, the rulers of the Hungarian-Croatian kingdom, Sigismund of Luxembourg (1387-1437) and his son-in-law and heir Albert of Habsubrg
(1438-1439) sent Jakob de Marchia, provincial of the Bosnian Franciscans, as inquisitor. He was also partially active in the area of Slavonia. One of the main strongholds
of the heretics was the market town of Kamenica in Srijem (today part of Novi Sad). In
it, when Jakob, with the help of the local authorities, acted against the heretics there,
a conflict arose between them. The local authorities of Slavonia also participated in
the fight against “infidels”. By these were meant rebels against worldly authorities,
as well as external ones; Turks, who invaded the territory of Slavonia at this time. A
campaign was launched against them, led by the Prefect of Somogha and Virovitica
Ivan Marcali. His army penetrated to the mouth of the Zapadna Morava into the
Velika Morava, burning the Turkish fleet stationed there. About his “feat”, Marcali
informed King Sigismund and also Jacob of March
Punishment in Plato's Myths
No full textNeka od najranijih razmatranja koncepta kazne pronalazimo u Platonovim dijalozima. U Gorgiji, Fedonu i Državi, Platon izlaže svoje eshatološke mitove u kojim jednu od glavnih tema predstavlja suđenje dušama nakon smrti. Na koji način bismo trebali da protumačimo ove Platonove fantastične, slikovite mitove? Čini se da je Platonova osnovna namera da čitaoce ubedi da se kazna za nepravedno postupanje nikako ne može izbeći - da ukoliko kazna ne stigne za života, ona će stići nakon smrti, iz čega sledi da ovi mitovi pre svega treba da utiču na naše ponašanje u sadašnjosti. Sledeća značajna poruka koju nam Platon upućuje jeste da pravni sistem ne bi smeo da bude puka formalna građevina, utemeljena u principima koji se ne preispituju, već radije proizvod jednog šireg poznavanja psihologije, etike, pa i biologije, odnosno filozofije prirode. U tom slučaju, prema Platonu, kazna i kažnjavanje imaju lekovitu, farmakološku ulogu, te je njihova glavna svrha psihofizički boljitak kažnjene osobe.Some of the earliest discussions of the concept of punishment can be found in Plato's dialogues. In Gorgias, Phaedo and Republic, Plato presents his eschatological myths in which one of the main themes is the trial of souls after death. How should we interpret these fantastic, picturesque myths of Plato? Plato's main intention appears to be to convince his readers that punishment for wrongdoing cannot be avoided - that if punishment does not come during life, it will come after death, from which it follows that these myths should primarily influence our behavior in the present. The next important message that Plato gives us is that the legal system should not be a mere formal structure, based on principles that are not questioned, but rather the product of a broader knowledge of psychology, ethics, and even biology, that is, the philosophy of nature. In that case, according to Plato, punishment and punishing have a curative, pharmacological role, and their main purpose is the psychophysical improvement of the punished person.Naučni skup Moralna odgovornost i problemi savremenog društva II „Društveni, moralni i pravni aspekti kazne” Beograd, 14. novembra 2024
Cancel Culture: The Way Towards Social Justice or the Exclusion Of Dissenters?
No full textDruštveni fenomeni call-out kulture – masovnog i javnog p(r)ozivanja uticajnih pojedinaca i grupa da preuzmu odgovornost za svoje postupke – i cancel kulture – podjednako masovnog i javnog pozivanja na odstranjivanje iz javne sfere svih onih koji odgovornost ne preuzmu – tokom poslednje decenije zadobili su pažnju kako šire javnosti, tako i socioloških, ekonomskih i etičkih rasprava. Iako su ove društvene akcije ostvarile uspeh zahvaljujući društvenim mrežama, pojedini autori prepoznali su u njihovoj osnovi daleko stariju tezu o tome da institucionalna moć pripada političkim i ekonomskim elitama. U tom kontekstu, pozivanje na bojkot nečijeg lika, proizvoda ili dela trebalo bi da predstavlja korak ka decentralizaciji društvene moći i da pruži široj javnosti priliku da kazni pojedince ili grupe koje su, zahvaljujući svom uticaju, izbegli pravnu kaznu.
Cilj ovog istraživanja je da pokaže da ovakvo razumevanje cancel kulture nije adekvatno i da je zapravo reč o društvenom fenomenu koji je ili isključivo performativnog karaktera ili je, u ekstremnijim slučajevima, metod neopravdanog isključivanja političkih neistomišljenika. Najpre, videćemo da nije jasno o kojoj vrsti društvene kazne je ovde reč. Da bi kazna bila ekonomska, potrebno je da utiče na finansijski status isključenog pojedinca ili grupe, što nije uvek slučaj. Međutim, ne možemo govoriti ni o moralnoj kazni, jer se isključenima najčešće uskraćuje prilika moralnog napretka. Zatim, sledeći razliku između centralizovane i široko rasprostranjene društvene moći, nastojaćemo da pokažemo da nije svaka decentralizacija ujedno i put ka društvenoj pravdi, naročito kada se decentralizacija (ili njen privid) odvija preko neformalnih kanala kao što su društvene mreže. Naposletku, koristeći primere iz stvarnog života, videćemo da mete ovakvog kažnjavanja najčešće nisu uticajni pojedinci i grupe, već upravo njihovi kritičari.The social phenomena of call-out culture - a massive and public call for influential individuals and groups to take responsibility for their actions - and cancel culture - an equally massive and public call for the removal of those who do not take responsibility from the public sphere - gained the attention of the wider public, as well as sociological, economic and ethical debates, in the previous decade. Although these social actions succeeded due to social media, some authors recognize a much more established thesis at their base: that institutional power belongs to political and economic elites. In this context, calling for a boycott of someone's character, product, or creation should represent a step towards the decentralization of social power and provide the general public with an opportunity to punish those individuals or groups who, due to their influence, have escaped legal punishment.
This research aims to show that such an understanding is inadequate and that cancel culture is a social phenomenon that is either exclusively performative or, in more extreme cases, a method of unjustified exclusion of political dissenters. Firstly, we will see that it is unclear what kind of social punishment we are talking about here. For the sentence to be economic, it has to affect the financial status of the canceled individual or group, which does not necessarily occur. However, we cannot talk about moral punishment either because the canceled are often denied the opportunity for moral progress. Then, following the distinction between centralized and diffused social power, we will try to show that not every decentralization leads to social justice, especially when decentralization (or its impression) takes place through informal channels such as social media. Finally, using real-life examples, we will see that the targets of such punishment are usually not influential individuals and groups but precisely their critics.Naučni skup Moralna odgovornost i problemi savremenog društva II „Društveni, moralni i pravni aspekti kazne” Beograd, 14. novembra 2024
Le vin – boisson favorite des souverains et des nobles serbes du Moyen Age
No full textPredmet rada su zastupljenost i uloga vina kao najplemenitijeg pića na
trpezama srpskih srednjovekovnih vladara, vlastele i imućnijih slojeva društva. Analizirani su izvori o uvozu vina za potrebe vladara i vlastele, koje je dopremano prvenstveno
iz Dubrovnika, najvećeg proizvođača vina na istočnoj obali Jadrana, kao i iz srpskih
primorskih gradova u Zeti. Srpski vladari i oblasni gospodari su u vinu obavezno uživali
i prilikom svojih poseta Dubrovniku, u okviru svečanosti organizovanih u njihovu čast
i tokom svakodnevnih obeda. Ukazano je i na ulogu vina na gozbama koje su bile organizovane raznim povodima, kao i na pojavu konzumiranja vina tokom ratnih pohoda. U
radu su predstavljene i vrste, osobine i kvalitet vina, uključujući i način konzumiranja
ovog pića. Određena pažnja posvećena je i službenicima zaduženim za piće na vladarevom dvoru, načinu čuvanja vina, kao i vrstama vladarskih i vlasteoskih posuda i čaša za
držanje i ispijanje ovog cenjenog pića.Wine, as the most noble and beloved drink of the Middle Ages, was primarily
consumed in the courts of Serbian medieval rulers and nobility. During the early
decades of the 14th century, Serbian rulers and nobles imported wine from the
coastal cities of Zeta, which were under Serbian rule and where viticulture was
the main agricultural production. The nobility from Serbian lands gravitating
towards the Adriatic Coast (Trebinje and Hum) during the 14th and 15th centuries imported wine from the region of Dubrovnik, which represented the largest
producer of this drink on the eastern coast of the Adriatic Sea. By the first decades of the 15th century, viticulture had reached a higher level of development
even in the inner Serbian regions, especially in the vicinity of urban settlements,
enabling rulers and nobility to have access to larger quantities of domestic wine.
During visits and stays in Dubrovnik, Serbian rulers and regional lords were
often honored with generous amounts of wine. This drink was almost invariably
present at rulers’ and nobility’s banquets, organized for various occasions, but
also as a form of everyday socializing and entertainment, where toasts were
raised with glasses of wine in hand. The military dignitaires and soldiers also
consumed wine during military campaigns.
It is assumed that various types of red wine were more commonly consumed,
among which the well-known kratošija from the Budva area and tamjanika from
the Dubrovnik region, the latter also being cultivated as a white variety. White
wine was considered more luxurious, such as trebbiano wine from Dubrovnik,
wine from the Itailian town of Ortona, as well as the particulary esteemed malvasia, which Serbian and Bosnian rulers imported from Dubrovnik and Venice
in the late 14th and the first half of the 15th century. In the summer months,
wine was consumed chilled with ice, while during winter, pure wine was consumed. At the ruler’s court, a servant or cupbearer was responsible for the wine,
referred to during the period of the Serbian Empire (1346–1371), as enohijar, a
term of Greek origin. The person overseeing the servant and other courtiers in
the ruler’s court held the title of grand servant, which was granted to members
of the most prestigious noble families. Large quantities of wine were stored in
fortresses near the ruler’s court or in special cellars called vinice or pivnice.
Rulers and nobles’ tableware for pouring and drinking wine was made from precious metals, mostly silver. For pouring wine, vessels known as bokal, bardak,
imbrik, kondir, možul, and others were used, with the goblet, glass and cup being
especially favored among the wine glasses.Le vin comme la boisson la plus noble et la plus appréciée du Moyen Âge,
était consommée de préférence dans les cours des souverains et de la noblesse
serbes médiévaux. Au cours des premières décennies du XIVe siècle, les souverains et la noblesse serbes importaient du vin des villes côtières de Zeta, qui
étaient sous le règne serbe et où la viticulture constituait la principale culture
agricole. La noblesse des régions serbes gravitant autour de la côte adriatique
(Trebinje et Hum) importait du vin de la région de Dubrovnik aux XIVe et XVe
siècles, Dubrovnik étant le plus grand producteur de cette boisson sur la côte est
de l’Adriatique. Jusqu’ aux les premières décennies du XVe siècle, la viticulture
avait atteint un niveau de développement plus élevé même dans les régions intérieures de la Serbie, en particulier à proximité des agglomérations urbaines,
ce qui permettait certainement aux souverains et à la noblesse de disposer de
quantités plus importantes de vin domestique. Lors de visites et de séjours à
Dubrovnik, les souverains et les seigneurs locaux serbes étaient le plus souvent
honorés de quantités généreuses de vin. Cette boisson était presque inévitablement présente lors des banquets des souverains et des nobles, organisés pour
diverses occasions, mais aussi comme moyen de socialisation et de divertissement quotidien, où des toasts étaient portés avec des verres de vin à la main. Les
dignitaires militaires et les soldats consommaient également du vin pendant les
campagnes militaires.
Il est supposé que les variétés de vin rouge étaient plus consommées, parmi
lesquelles kratošija de la région de Budva et tamjanika de la région de Dubrovnik étaient connues, cette dernière étant également cultivée en tant que variété blanche. Le vin blanc était considéré comme plus luxueux, tel que le vin
trebbiano de Dubrovnik, le vin de la ville italienne d’Ortona, ainsi que malvasia, le vin particulièrement estimé, importé par les souverains serbes et bosniens
à la fin du XIVe siècle et dans la première moitié du XVe siècle de Dubrovnik et
de Venise. Pendant les mois d’été, le vin était servi frais avec de la glace, tandis
qu’en hiver, il était consommé pur. Au palais du souverain, un serviteur ou un
échanson était responsable du vin, appelé enohiar en période de l’Empire serbe
(1346–1371), un terme d’origine grecque. La personne supérieure au serviteur et aux autres membres de la cour du souverain portait le titre de grand serviteur,
accordé aux membres des familles nobles les plus prestigieuses. De grandes
quantités de vin étaient conservées dans les forteresses près de la cour du souverain ou dans des caves spéciales appelées vinice ou pivnice. La vaisselle de table
des souverains et des nobles utilisée pour verser et boire du vin était fabriquée
en métaux précieux, le plus souvent en argent. Des récipients appelés bokal,
bardak, imbrik, kondir, možul, etc., étaient utilisés pour verser le vin, tandis que
les verres à vin, notamment le gobelet, la tasse et la coupe, étaient particulièrement distingués
Selling the Otherness – the Stereotyped Image of the Balkan in Serbian Art of the Early 2000s
No full textThe image of countries once constituting Yugoslavia, imposed by the West, was affected during the period of the dissolution in the 90s. This region was soon (again) perceived as a barbarian space, exotic and far away from civilized Europe, while the search for identity, the crash of value systems, and inflation influenced life within parted territories. Due to political circumstances, the art scene in Serbia was completely isolated, while simultaneously, the idea of art was standardized and shaped by the perspective of economically powerful Western countries. In this paper we will follow the generation of Serbian contemporary artists starting their career at the very beginning of the 21st century when the country finally stopped being in isolation. To become visible in the West, Serbian artists appropriated the image of exotic Other from the Balkans and played with it. Combining constitutive elements of Western art institutions with traditional Balkan cultural elements, these artists created an image the West wanted to buy. We will finally analyze if, when criticizing through the appropriation of the imposed gaze in their work, Serbian contemporary artists really succeeded in moving away from the Western image of the Balkans or simply supported it more
Naučni skup Kant trista, Knjiga apstrakata
No full textImanuel Kant jedan je od najistaknutijih mislilaca u istoriji zapadne filozofije. Tome u prilog svedoči
činjenica da u njegovoj filozofiji savremeni autori još uvek pronalaze nešto novo, nedovoljno
istraženo ili pogrešno interpretirano, o čemu onda dalje pišu i neprestano polemišu. Iako se pojedini
stavovi koje je Kant iznosio (bilo naučni ili filozofski) danas smatraju prevaziđenim ili nazadnim
čak i za doba u kojem je živeo, većina je i danas podjednako relevantna, a neke ideje od nas i dalje
zahtevaju urgentnu akciju.
Ove godine, međutim, filozofsko preispitivanje ima dodatni, svečani povod: obeležavanje tristote
godišnjice Kantovog rođenja (1724 – 1804). Veliko nam je zadovoljstvo što imamo priliku da
proslavimo ovaj jubilej onako kako dolikuje – razgovorom sa stručnom i širom javnosti o različitim
aspektima Kantove filozofije. Posebno nas raduje činjenica da se na naš poziv za učešće na
naučnom skupu „Kant 300“ odazvalo mnogo koleginica i kolega kako iz zemlje, tako i iz regiona.
Velika raznovrsnost tema i razlike u perspektivama koje nam odabrana izlaganja pružaju, svedočanstvo su trajne aktuelnosti i uticaja Kantove filozofije, što sve nas koji smo posvećeni
izučavanju njegove filozofije izuzetno raduje. Različite interpretacije njegove bogate filozofske
zaostavštine potvrđuju tezu da dijalog sa Kantom ne gubi na značaju i posle više vekova, pa i onda
kada je samo posredan – u vidu komparativne analize njegovih i stanovišta drugih filozofa ili
naučnika.Naučni skup "Kant 300", povodom obeležavanja tristote
godišnjice Kantovog rođenja (1724 – 1804), Filozofski fakultet Univerziteta u Beogradu, Beograd, 5–6. decembar 2024