University of Arts in Belgrade
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Црквене студије као академска дисциплина
No full textОснивање Центра за црквене студије 31. октобра 2001. године, на Светог Луку, прати низ апсурда. Струковна удружења грађана или академски истраживачки центри и институти се обично оснивају да би се даље промовисала постојећа струка или постојећа академска дисциплина или истраживачка област. Такође, постоје и организације и удружења који се баве афирмацијом неких нових научних области, попут центара или института за развој вештачке интелигенције, нано-технологија или дигиталне хуманистике. Међутим, када је реч о црквеним студијама, оне нити постоје као стручна област нити као научна дисциплина, нити је пак Црква, одакле и долази назив црквене студије, неки нови научни феномен, већ она постоји скоро две хиљаде година
Митрополит Амфилохије Радовић о Светом Григорију Палами: следујући Светом Јустину Ћелијском
No full textРад има за циљ да истражи утицај Светог Јустина Ћелијског на митрополита Амфилохија Радовића и његов научни допринос студијама Светог Григорија Паламе. Рад почиње од тврдње Амфилохија Радовића изнете у својој докторској дисертацији посвећеној тријадологији Светог Григорија Паламе да све што је научио о светим оцима, укључујући и Паламу, дугује свом духовном оцу Јустину Поповићу. Рад се фокусира на три сфере могућих утицаја Јустина Поповића на свог штићеника. Прво, Јустинова христологија заснована на светоотачким изворима се испитује као темељ за Радовићеву тријадологију. Друго, појам интегралног сазнања који Јустин позајмљује од писаца руске религијске ренесансе и преображава уз помоћ аскетских отаца служи за објашњење појма ”непознајног знања” који Радовић налази код Паламе. Треће, Јустинови аскетско искуство и практиковање исихстичке молитве срца узима се као основа за разумевање Паламиног богословља како га приказује Амфилохије Радовић
Na šta mislimo kada kažemo... Održivost i zaštita životne sredine
No full textEkologija i zaštita životne sredine do sada su bile
oblasti kojom se bave uže stručne ili aktivističke
zajednice, fokusirane na rešavanje vrlo konkretnih
posledica zagađenja. Nakon decenija marginalizacije i
tehnokratizacije dešavaju se promene. Prva promena
je drastično povećanje broja aktera koji sa manje ili
više uspeha preuzimaju zadatak zaštite životne sredine
i očuvanja prirode. Druga, kvalitativna i možda još
značajnija jer je usmerena na sistemske uzroke, je
politizacija ekologije. U ovakvom momentu i nezadrživom
momentumu važno je artikulisati okvir politike za
koju se zalažemo, i kada govorimo konzervacijski – o
zaštiti i očuvanju, kao i kada razmatramo razvojne
pravce Srbije.Ova publikacija je nastala u okviru projekta “Angažuj, inspiriši,
osnaži: Rizom angažovane demokratije“ koji realizuje Institut za
filozofiju i društvenu teoriju Univerziteta u Beogradu u partnerstvu
sa Institutom za demokratski angažman jugoistočne Evrope, uz
podršku Fondacije za otvoreno društvo. Stavovi izrečeni u tekstu
predstavljaju stavove autora
The Last War or The War to Make the World Safe for Democracy: Violence and Rights in Hannah Arendt
No full textParafraseada no título deste texto está uma nota feita por Hannah Arendt em agosto de 1952.
Depois de ler Nomos da Terra de Carl Schmitt, Arendt tenta confrontar a ideia de Schmitt de uma
guerra justa. No texto, busco reconstruir as leituras de Arendt de diferentes textos de filosofia política
dentro do contexto de seu pensamento sobre a relação entre violência e poder, força e lei. A recusa
de Arendt em aceitar a existência de uma violência que pode “conquistar” a liberdade e “criar” o direito
e a democracia, contradiz a grande tradição dos seguidores de Marx, aos quais Arendt sem dúvida
pertence: A violência revolucionária é algo possível? Se sim, como? Por fim, violência como resistência
à injustiça traz justiça?Paraphrased within the title of this text is a note Hannah Arendt made in August 1952. After
reading Carl Schmitt’s Nomos der Erde, Arendt tries to confront Schmitt’s idea of a just war. In the text
I attempt to reconstruct Arendt’s readings of differing political philosophy texts within the context of
her thinking concerning the relationship between violence and power, force and law. Arendt’s refusal
to accept the existence of violence which can “conquer” freedom and “create” right and democracy,
brings contradiction to the great tradition of the followers of Marx, to whom Arendt undoubtedly
belongs: how is and is revolutionary violence even possible and does violence as resistance to injustice
bring justice
The Enemy and Termination of Enmity. Is A “Serbo-Russian” Protocol of Peace Possible?
No full textU tekstu pretpostavljam da postoji pravoslavna etika rata koja ima svoje posebnosti
i razlike naspram etike rata na Zapadu. Srpsko-ruski primeri služe da bi rekonstruisali
neobična razumevanja neprijatelja i neprijateljstva, prekida sukoba, pobede u ratu i odnos
pobede i mira. Ideja o specifičnom prekidu neprijateljstva i sukoba u pravoslavnom shva tanju rata treba da revidira različite protokole koji nisu dovoljno uspešni u uspostavljanju
stabilnog i dugotrajnog mira.The text assumes that there is a distinct Orthodox war ethics, with its particularities
and distinctions from Western war ethics. Serbian and Russian examples serve to recon struct unusual understandings of the enemy and enmity, termination of conflict, victory
in war, as well as the relation of victory and peace. In Orthodox Christianity, the idea of
a specific termination of enmity and conflict ought to revise various protocols insufficiently successful in establishing stable and long-term peace
Kritički osvrt na problem metodologijskog monizma u knjizi Znanost i metoda Nenada Smokrovića
No full textUnderstanding the Public’s Animosity Toward News Media: Cynicism and Distrust as Related but Distinct Negative Media Perceptions
No full textThis study proposes that media distrust and cynicism are two related but distinct perceptions that indicate qualitatively different ways in which audiences relate to news media. To substantiate this, we developed a new instrument to measure media cynicism. Factor analyses showed that the indicators of media distrust and cynicism are not influenced by the same underlying dimension. Structural equation modeling indicated that while distrust appears to be predominately caused by perceived media responsiveness, media cynicism may be susceptible to a wider range of factors
The Emotional Base of Educational Process: Beyond Care for Wellbeing
No full textThis paper starts from the presupposition that the necessity of the education of “immatures” does not rest primarily on biological or empirical reasons, but on normative ones. As argued by Tamar Schapiro (Shapiro 1999), on a recognition of moral autonomy and responsibility. This immediately opens the problem which Schapiro (ibid) calls a “problem of childhood”. On the one hand, autonomy is not something that (passively) happens. On the other hand, autonomy does not arise only from a set of choices and actions of immatures. Thus, the main aim of education could be overcoming the addressed problem.
In the second part of the article, I will address Schapiro’s solution, as well as criticisms of that solution. However, the central goal of this paper will be to designate essential emotional relations between the educator and the learner. First, we must consider that an educator must be capable of showing care for a learner perceived as an autonomous agent, beyond (usually patronizing) care for wellbeing, even if this care is no more than therapeutic trust. To be more precise, an educator needs to have emotional capacities to care for that which the learner cares for, i.e. that which Bennet W. Helm calls care about an agent as such. In other words, emotional processes must include a recognition of learners’ emotions. This is still not enough, because this one-sided (weak) asymmetric relation cannot explain how the educator’s authority could influence learner’s autonomy. In order for this to happen, educational process must involve a mutual engagement between the educator and the learner, so learners can adopt the influence of the educator’s evaluations on the basis of their own autonomous evaluative perspective, without undermining their own autonomy. This is the relation we paradigmatically find in friendship. Thus, educational processes seem to have to involve (quasi-)friendship without equality. I will argue for an alternative view – to understand educational processes as joint engagements, involving mutual care between its actors, who treat each other as “one of us”
A Female Artpreneur in a Digital Age –Definition, Challenges, and Potential Revenue Streams
No full textBeing an artist present a challenge in a modern world, where more and more activities are happening online and where and entrepreneurial spirit is necessary for the success. Artist, being a specific species, often without an entrepreneurial spirit, find this situation discouraging and difficult. This especially goes to the female artist, that living in patriarchal societies such as ones in Western Balkans, are expected to conduct numerous household chores in addition to the professional life – often on their own. In this article, the author will try to present the situation of a female artpreneur in a digital age by first defining the artpreneur, placing the female entrepreneur in an appropriate digital age and social context and finally, offering potential solution or at least ideas that can contribute to the empowerment of female artpreneurs in Serbia
Jana Ndiaye Berenkova; Michael Hauser; Nick Nesbitt (Eds.), Revolutions for The Future: May ‘68 and The Prague Spring, Suture Press 2020.
No full textFor more information about Suture Press see: https://suturepress.com