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Epikurova anti-teleologija
No full textЕпикур је сматрао да настанак универзума као и свега онога што видимо или што постоји у њему није резултат неке божанске силе или пак провиђења. Он је, као и све његове присталице, дубоко критиковао филозофе који су вјеровали да је универзум настао са као исход намјере, одлуке или воље неког божанског бића (или више њих). У КД 1 се јасно тврди да „блажено и вечно (непролазно) биће (божанство) ни само нема никакву тегобу, нити оптерећује неко друго биће тегобом. Зато не зна ни за гнев ни за пристрасност, јер све то у себи садржи слабост.“
Божанства, премда постоје, не баве се свијетом нити управљају њиме, већ живе у вјечном блаженству, негдје између свјетова, далеко од метежа који влада свијетом, стварима и људима у њему. Самим тим, свијет нема неку сврху или телос, тј. не постоји разлог зашто је настао већ је, једноставно, настао. Објашњење његовог настанка је материјалистичке природе. Све што имамо данас је последица слободног кретања (падања) атома у празнини као и њиховог изненадног скретања са уобичајене путање.
Ово важи како са космолошке стране тако и са антрополошке. Последице овакве епикурејске теорије су вишезначне. Прво, материјалистичко разумијевање свијета води нас у детерминизам, што је Епикуру неприхватљиво. Друго, незаинтересованост богова за људска дешавања разрјешује човјека од бриге и страхова које гаји према њима и смрти; треће, и нама релевантно јесте да, урушавајући телеолошки принцип, на неки начин се антиципира „галилејско“ објашњење у науци – које се заснива на посматрању и експерименту, насупрот „аристотеловском“ приступу који се базира на финалном узроку као објашњењу.
Епикурејска физика, насупрот неким ранијим представама космолошких теорија које имају своје (коначне) сврхе и које можемо узети као неку врсту интелигентног или пак природног дизајна (попут Анаксагориног ноус-а, Емпедоклеових Љубави и Мржње, а посебно Платона и Аристотела), заснива се на скретању атома. То изненадно скретање можемо разумјети као индетерминисаност, спонтанитет, неочекиваност или случајност. С једне стране скретање можемо узети као случајност која је лишена сваке сврхе или циља, док с друге можемо прихватити да оно представља неку активност која је потпуно непроузрокована. У оба случаја, овакву идеју можемо схватити као рудиментарни облик савременог појма шансе или вјероватноће, односно као пробабилистичко и не-телеолошко објашњења универзума
There is no one worse than us: The construct validity of the Ingroup criticism scale
No full textThe study aims to establish the nomological network of Ingroup criticism (IGC), a novel
construct conceptualized as a propensity to be critical toward one’s own society. This
encapsulates negative attitudes toward authoritarian, nationalistic, and parochial social and
political practices, as well as extremely negative prejudices, hatred, and intolerance toward
one’s own national group. We examined its relationships with a broad spectrum of constructs
classified into eight blocks: socio-demographic variables, personality traits and related
variables, thinking styles and dispositions, socio-political attitudes, prejudice, moral
sensitivity, free market ideology, and ethnocentrism. IGC was assessed via the previously
developed 40-item Ingroup criticism scale. The scale consists of four subscales
(Autochauvinism, Perception of in-group as intolerant and hostile, Perception of in-group as
authoritarian and corrupt, Rejection of conspiratorial interpretation of IGC). The sample (N =
806; 44.9% women; Mage = 40.99, SDage = 13.56) was drawn from the general population and
recruited via social network platforms. To examine the relations between constructs, we conducted an eight-step hierarchical regression analysis with our general factor (i.e., Ingroup criticism) as a criterion and the aforementioned eight blocks of variables as predictors. All blocks (except free market ideology) contributed significantly to this prediction. The sociodemographics explained 1.5% of variance (F(5, 800) = 2.52, p = .028), personality traits and related variables 10.9% (F(11, 789) = 8.91, p < .001), thinking dispositions and styles 5% (F(4, 785) = 12.26, p < .001), socio-political attitudes 16.6% (F(4, 781) = 49.26, p < .001), moral sensitivity 11.7% (F(2, 779) = 84.14, p < .001), prejudices 4.4% (F(1, 779) = 69.39, p < .001), and ethnocentrism 18.1% (F(2, 774) = 222.9, p < .001). The overall percentage of explained variance amounts to 68.6%. Our results show that those prone to IGC tend to be low on ethnocentrism and national pride, to strongly adopt democratic values, are sensitive moral progressivists (morality based on fairness and care), not prejudiced, conscientious, but with slightly elevated Disintegration, proneness to anger, dissatisfaction with life, and need for closure. We discuss the position of IGC at the crossroad of personality and sociopolitical attitudes
Колаборационистичка штампа у Србији 1941–1944, Књ. 3, ур. Александар Стојановић. Београд: Филип Вишњић; Институт за новију историју Србије, 2023.
No full textBiopolitics: reception of Foucault in Italian theory
No full textThe notion of biopolitics, encompassing the issue of the practice of power directed at the individual and his body, to the penetration of biopower over the entire population as a technique of biopolitics were revealed in their importance for contemporary philosophical debate largely thanks to the works of Agamben and Hardt and Negri, as well as other well-known names of Italian theory. The attention was returned and focused on the significance of Foucault's works, in which, describing the general strategy of power through the mechanisms of governing people since the eighteenth century, Foucault traced the place of biopolitics within the framework of neoliberal criticism. In the process that Foucault marks as the transformation of the criteria that normatively define human policy, our analysis will focus primarily on the question of the place of sovereignty and subjectivity. The "statalization" of the biological and orientation of the social body and its environment to maximize the capitalist increase extended to the whole life will be analized as opposed to the potential of Rousseau's revolutionary discourse. Foucault's opposition of legal and economic subject will prove to be significant for his critique of utilitarian direction of historical practices and governance techniques derived from the discourse of liberalism. The analysis of the relationship between sovereigny, biopolitics and subjectivity, emphasizing Foucault`s concept of the care of the self, will show the intertwining between his understanding of ethics, political engagement and philosophical thinking. The second part will be dedicated to Italian biopoliticians, Agamben and Negri, as well as Roberto Esposito. The analysis of similarities and differences in the reception of Foucault in their biopolitical theories will question whether there is quid proprium of Italian theory. Agamben's perspective of the relationship between law and violence, the concept of bare life and designation of camp as a biopolitical paradigm of the West will show the importance of position of sovereignty in his theory for the question of subjectivity. His choice of the refugee figure representing non-citizen and the concept of whatever singularities as new non-subjects of the coming community, will show Agamben's theory in the light of post-subjectivist and post-political thinking. Opposing his view on future community, based on the ethics of the testimony and the sufficient life, to political challenges, will clarify whether the issue of the postmodern discourse present in his vision of pure humanity remain futile in the attempt to explain the most significant contemporary biopolitical phenomena. Further, we`ll consider Hardt and Negri`s view on biopolitical production, showing numerous examples of their awareness of the problems of contemporary Western political practice, and problematize their models of the ontological production of the multitude. We`ll reassess their representation of the Empire, focusing on the claim that imperialism has been replaced by supranational, legal institutions. Hardt and Negri`s appeal to the autotransformation of the biopolitics through affermative production leading to the anthropo-ontological consequences will be compared with the theories of Donna Haraway and Rosi Braidotti, searching for possible metamorfosis for the new (post)subjectivity. Esposito`s conceptualization of the immunitary paradigm will be re-examined as a step toward an "affirmative biopolitics", as well as his philosophy of the impersonal, especially in comparison with the ideas found in Kafka, Simone Weil and Sloterdijk. His deconstruction of political philosophy, proposal of ontology as institutent though and analysis of political-theological apparatuses will question ability of his theory to offer the political response to the political-institutional crisis. Esposito`s understanding of vitalism will be compared with Lacanian psychoanalysis and Luhmann`s immunity theory while examining his epistemological perspective of constitutive outside and self/other dialectics. The project will try to provide a conceptual framework for thinking of biopolitics, analyzing the possiblities of new reading of Foucault and post-Foucauldian thinkers. Issues of biotechnocracy, humanism and humanitarianism, politics of science and epistemology, separation of the private and public spheres are some of the issues we`ll try to better comprehend through grasping what biopolitics is, what are its manifestations today, as well as what it actually means to think in biopolitical terms today
Providing a service or seeking a favor? The role of private prenatal care on the continuity of care in Serbian public maternity hospitals
No full textBackground: For pregnant and birthing women, maintaining a relationship
with the same health care practitioner is critical to establishing a sense of safety.
In postsocialist Serbia, where care is fragmented and depersonalized, this continuity is often missing. Patients are frequently handed over to new practitioners,
sometimes without even knowing the name of the person overseeing their care.
In response, many women turn to the private sector to keep the same practitioner
across their prenatal period and their birth by establishing a personal “connection” within the hospital that they believe will shield them from mistreatment
during childbirth.
Methods: Data presented in this paper were collected through participant observation in one public maternity hospital and one public primary care center in
Serbia; semistructured interviews with 14 physicians; and semistructured interviews with 80 women who had given birth in one public maternity hospital in
Serbia.
Results: Public maternity hospital physicians who supplement their income
working in the private sector have the power to blur the distinctions between
favors and services. They offer continuity of personalized care to their private
clients/patients once they enter the public system, and they themselves obtain
social and economic security unavailable to those working in only one sector.
At the same time, there is evidence that personalized continuity of care does not
actually shield women from mistreatment in hospitals.
Conclusions: The private sector is reshaping existing informal strategies and
blurring the lines between formal and informal payments. In the postsocialist
context, consumer practices are not separate from, but entangled with, informality. Neoliberalism has not brought about empowerment and eliminated informality, but has instead further exacerbated existing inequalities in maternity care in
Eastern Europe
Dostojanstvo ne-ljudskih životinja i saosećajno zamišljanje: Marta Nusbaum i analiza postupanja prema ne-ljudskim životinjama
No full textIn this paper, I analyse Martha Nussbaum’s view of how we should treat non-human animals, which she links to her capabilities approach. This approach offers a conception of justice or, as Nussbaum puts it, a collection of fundamental rights that specify some of the necessary elements for a just society. In addition to justice for human beings, this approach includes animal rights. The basis for the discussion consists of two elements that justify the claim that every animal deserves to live a life that is characteristic of a member of its species. The first element is dignity, and the second is sympathetic imagination. The intention of Nussbaum’s approach is to represent an improvement on the social contract tradition (in particular, in the Rawlsian version), by offering a more encompassing theory of justice. In her view, the capabilities approach, contrary to the theories of social contract, has principled resources that allow it to include, among else, non-human-animals in the domain of justice. However, the contribution of my paper consists in showing the problems I observe in Nussbaum’s theory. These problems are related to the insufficient definition of basic concepts and to the fact that in Nussbaum’s theory, non-human animals remain, across various situations, only a means of serving human needs. The consequence is that non-human-animals are not included in the domain of justice which, after all, is Nussbaum’s fundamental ambition.U ovom radu analiziram stav Marthe Nusbaum o tome kako bismo se trebali odnositi prema ne-ljudskim životinjama, što ona povezuje sa svojim pristupom sposobnosti. Ovaj pristup nudi koncepciju pravde, ili, kako to Nusbaum navodi, zbirku temeljnih prava koja specifikuju neke od nužnih elemenata za pravedno društvo. Osim pravde za ljudska bića, ovaj pristup uključuje i prava životinja. Osnovu za raspravu čine dva elementa koji opravdavaju tvrdnju da svaka životinja zaslužuje živeti životom koji je karakterističan za pripadnika svoje vrste. Prvi element je dostojanstvo, a drugi je saosećajno zamišljanje. Namjera Nusbauminog pristupa je predstavljati poboljšanje tradicije društvenog ugovora (posebno u Rolsovoj verziji), nudeći sveobuhvatniju teoriju pravde. Prema njenom mišljenju, pristup sposobnosti, suprotno teorijama društvenog ugovora, ima principijelne resurse za uključivanje, između ostalog, ne-ljudskih životinja u domenu pravde. Međutim, ne mislim da ona u potpunosti postiže ovaj cilj. Doprinos mog rada sastoji se u prikazu problema koje opažam u Nusbauminoj teoriji. Ti se problemi odnose na nedovoljnu definisanost temeljnih pojmova i, pre svega, na činjenicu da ne-ljudske životinje, u kontekstu Nusbaumine teorije, u različitim situacijama i dalje ostaju samo sredstvo služenja ljudskim potrebama. Posledica je da ne-ljudske životinje ipak nisu uključene u domen pravde, što je Nusbaumina temeljna ambicija
Relevantnost filozofije u doba korone
No full textThe current coronavirus pandemic (SARS-CoV-2) has presented many scientific disciplines, including philosophy, with various theoretical and practical challenges. In this paper, we deal with three philosophical issues related to the pandemic and specific approaches to them. The first part of the article is dedicated to the analysis of the term “expert,” whose significance was highlighted at the outbreak of the pandemic. By examining Plato’s ancient and Goldman’s modern understanding of this concept, we will try to emphasize the importance of expert opinion in crisis circumstances. In the second part of the paper, we will deal with the issue of public mistrust of scientific authorities as well as the problem of the flourishing of so-called conspiracy theories. Goldenberg’s and Cassam’s approach to this topic will help us see where the source of these problems might lie and what potentially harmful consequences they can produce. In the third part of the text, we list some of the main moral dilemmas we have faced since the beginning of the pandemic. Special attention is paid to Kant’s moral philosophy in which we find advice on how an individual should act in times of crisis.Aktuelna pandemija virusa korona (SARS-CoV-2) suočila je brojne naučne discipline, među njima i filozofiju, sa različitim teorijskim i praktičnim izazovima. U ovom radu razmotrićemo tri filozofska pitanja povezana sa pandemijom i tri odgovarajuća pristupa njihovom rešavanju. Prvi deo rada biće posvećen analizi pojma „ekspert“, čiji je značaj naglašen u vreme izbijanja pandemije. Ispitujuć i Platonovo antičko i Goldmanovo (Goldman) moderno shvatanje ovog pojma, pokušać emo da istaknemo značaj stručnog mišljenja u kriznim okolnostima. U drugom delu rada bavić emo se pitanjem nepoverenja javnosti u naučne autoritete, kao i problemom ekspanzije takozvanih „teorija zavere“. Goldenbergov (Goldenberg) i Kasamov (Cassam) pristup ovoj temi ć e nam pomoć i da uočimo izvor ovih problema i potencijalno štetne posledice do kojih mogu da dovedu. U treć em delu teksta navešć emo neke od glavnih moralnih dilema sa kojima smo bili suočeni od početka pandemije. Posebna pažnja bić e posveć ena Kantovoj moralnoj filozofiji, koja nam može pružiti savete kako pojedinac treba da se ponaša u svakodnevnim životnim situacijama tokom krize
Competition project: Typical Fruška Gora House
No full textBook chapter in Exhibition Catalogue: 44. Salon of Architecture – Shift, Museum of Applied Arts, Belgrade, editor: Dragoljub Bakić and other
Interfejs mozak-mašina: novi izazov za čovečanstvo
No full textThe aim of this paper is to clarify specific aspects of the impact of the brain-machine interface on our understanding of subjectivity. The brain-machine interface is presented as a phase of cyborgization of humans. Some projects in the field of brain-machine interface are aimed at enabling consensual telepathy – communication without symbolic mediation. Consensual telepathy refers to one of potential ways of transmission of information within singularity. Therefore, consensual telepathy is an important aspect of singularity. Singularity or human-machine symbiosis shows some similarities with child-mother unity. Therefore, the psychodynamic perspective might be considered useful in thinking about human-machine symbiosis. Knowledge from developmental psychodynamic psychology combined with insights by Slavoj Žižek and Jean Baudrillard provides an additional perspective looking at human-machine symbiosis. The paper claims that if consensual telepathy becomes another way of communication, it will have the potential to annihilate subjectivity making it schizophrenic. At the same time, we look at the possibility of an escape from our inner world through the prism of addictions.Cilj ovog rada je da razjasni neke specifične aspekte koji se odnose na uticaj interfejsa mozak-mašina na naše razumevanje subjektivnosti. Interfejs mozak-mašina predstavljen je kao faza u kiborgizaciji ljudi. Određeni projekti u oblasti interfejs mozak-mašina imaju za cilj da omoguće uspostavljanje konsenzualne telepatije – komunikacije bez simboličkog posredovanja. Konsenzualna telepatija upućuje na jedan od mogućih načina transmisije informacija unutar singularnosti. Stoga, konsenzualna telepatija predstavlja važan aspekt singularnosti. Singularnost ili simbioza čovek-mašina pokazuje neke sličnosti sa jedinstvom deteta i majke. Stoga bi se psihodinamska perspektiva mogla pokazati korisna u razmišljanju o simbiozi čovek-mašina. Znanje iz razvojne psihodinamske psihologije u kombinaciji sa uvidima Slavoja Žižeka i Žana Bodrijara treba da pruži dodatnu perspektivu gledanja na simbiozu između ljudi i mašina. Stav iznet u radu je da ukoliko konsenzualna telepatija postane moguć i način komunikacije, imaće potencijal da uništi subjektivnost čineć i je shizofrenom.U isto vreme, mogućnost brzog bega od našeg unutruašnjeg sveta posmatramo kroz prizmu zavisnosti