University of Arts in Belgrade
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Resetting the EU’s Approach to Serbia: Lessons from the 2024-25 Protests
No full textThe students’ and citizens’ protests in Serbia, triggered by the Novi Sad railway station tragedy on 1 November 2024, represent the most serious challenge thus far to Vučić’s government. They resulted in both mass citizen mobilization and a shift of public opinion, as well as increasingly authoritarian government behaviour. To contain the current political crisis and prevent Serbia’s further slide into autocracy, the EU must adopt a holistic approach that firmly links tangible democratic improvements to progress in EU accession. Brussels should deploy all available instruments to incentivise genuine reforms rather than accept superficial compliance that leaves Serbia’s authoritarian trajectory intact.
Clear, consistent, and credible messaging about the EU’s commitment to Serbia’s democratic future is essential. This includes visible support for the broad spectrum of democratic actors – opposition, civil society, academia and students – who continue to challenge an increasingly oppressive government. Their fragmentation should not be misconstrued as weakness or an absence of reliable partners; rather, it is the result of political conditions shaped in part by years of inconsistent EU engagement. The EU now has a critical opportunity to reset its approach. Seizing this moment is vital for Serbia’s future and firmly in the EU’s strategic interest
Care in Crisis: Rethinking Institutional Ethics for Trafficking Survivors in Serbia Amidst the Pandemic
No full textBiljke i filozofije
No full textU prvom delu ovog rada izlaže se status biljaka u fi lozofskoj tradiciji
Zapada. Od Sokrata, preko Platona, Aristotela, Plotina, Dekarta, Dalambera, pa sve do
Hegela, ilustruje se animozitet koji su fi lozofi imali prema „pukoj vegetaciji” – ipak je
istovremeno koristeći kao model ili slikovno potkrepljenje svoje argumentacije. Drugi
deo rada posvećen je izvesnoj korekciji ogrešenja intelekta o biljke, koju su preduzeli
Ruso, Žak Derida, teoretičari komunitarizma i životne sredine. U trećem delu rada,
kroz dela Liz Irigarej, prikazuje se kako je moguće u potpunosti rehabilitovati život
biljaka i proglasiti ga čak uzorom i za držanje ljudi. Završni deo rada signalizira da
se na pitanju razumevanja biljaka, možda izrazitije nego na nekim drugim, može
prosuđivati o statusu uma i dometima fi lozofske racionalnosti.The fi rst part of this paper presents the status of plants in the philosophical
tradition of the West. From Socrates, through Plato, Aristotle, Plotinus, Descartes,
d’Alembert, alltheway to Hegel, it illustrates the animosity philosophers held towards
„mere vegetation”—while simultaneously using it as a model or visual reinforcement
for their arguments. The second part of the paper is dedicated to a certain correction
of the intellectual neglect towards plants, undertaken by Rousseau, Jacques Derrida,
communitarianism theorists, and environmental theorists. In the third part of the
paper, through the works of Luce Irigaray, it is shown how the life of plants can be
fully rehabilitated and even proclaimed as a model for human conduct. The fi nal part
of the paper signals that the understanding of plants, perhaps more than in some other
issues, allows for judgment on the status of the reason and the reach of philosophical
rationality
Modaliteti učenja kroz arhitekturu i otvorenost arhitektonske discipline
No full textRad predstavlja istraživanje o problemskom pitanju otvorenosti arhitektonske
discipline prema mogućnosti njenog neposrednijeg vremenskog delovanja. Pitanje
otvorenosti se u predmetnom istraživanju posmatra u odnosu na proizvodnju i širenje arhitektonskog znanja kroz specifične formate istovremenog učenja i produkcije arhitekture. Polje za ispitivanje otvorenosti arhitektonske discipline razume dvojako: 1) kroz modalitet vremenski neposrednijeg delovanja i 2) kroz modalitet intenzivnijeg povezivanja arhitektonskog znanja sa drugim disciplinama u širem kulturnom pejzažu današnjeg globalnog konteksta koji primarno karakterišu kontinuirane rekonfiguracije prisutnosti.The dissertation research addresses the openness of the architectural
discipline to more immediate temporal action. It examines examines how this openness relates to the production and dissemination of architectural knowledge through specific formats that integrate learning and architectural production. The field for investigating the openness of the architectural discipline is understood in two ways: 1) through the modality of more immediate temporal action and 2) through the modality of a more intensive connection of architectural knowledge with other disciplines within today's global cultural landscape, which is primarily characterized by continuous reconfigurations
Lijotar nasuprot Hegelu: nasilni kraj postmodernosti
No full textIn the final phase of the Cold War, Jean-François Lyotard popularized the end of modernity and the dawn of a new era, “postmodernity”. But postmodernism is already over again. In the resurgence of the great empires and civilizations that perished in European colonization and European-American hegemony, the rise of the “others”, a new epoch of history is emerging that will define the entire 21st century. Lyotard’s position is characterized by three different approaches that seem to flow into each other but need to be separated: A critique of Hegel with the core assertion that Auschwitz, as a symbol of infinite suffering, abrogated his philosophy of history, and the extension of this critique to the great narratives of modernity. This is followed by a meta-discourse on the great narratives of history on the basis of linguistic-philosophical considerations (in fact a meta-meta-narrative) and, finally, the construction of an alternative great narrative, that of the individual, particular, other, of postmodernity. This latter is only ostensibly not an alternative construction because it is intimately connected to the critique of grand narratives. In all three subfields, Lyotard has made groundbreaking considerations – but their immediate connection has reversed these advances. Lyotard exchanged a totalizing discourse of the absolute through a similar totalizing discourse of the particular. We not only need a radical reversal of the concepts of Western modernity, but also of those of post-modernity and re-invent a kind of different dialectics. It must be granted to Lyotard that an abridged interpretation of Hegel could support his critique. However, it is completely disputed whether Hegel’s approach is based on a closed or an open system. The thesis presented here is that Hegel’s approach is both open and closed at the same time. A simple and illustrative example is a sine curve on a slightly rising x-axis. This wave model is closed on the y-axis, but completely open and even infinite on the x-axis. Critics and proponents of Hegel’s philosophy of history misunderstood his approach as a closed system and derived from it an “end of history” (Marx as well as Fukuyama). With Hegel, however, it can be argued that we are at the violent end of postmodernity. I wanted my text not only to attempt a critique of Lyotard and a reconstruction of the Hegelian method, but also to lay out the consequent substantive perspectives, even if they are necessarily not yet fully elaborated. In addition, I see Lyotard as an outstanding representative of post-structuralism, with whom he shares comparable problems, so that I make cross-references to similarities in this position, even if I do not treat them separately here.U završnoj fazi Hladnog rata, Žan-Fransoa Lijotar popularizovao je kraj modernosti i zoru novog doba, „postmodernosti”. Međutim, postmodernizam je već završen. U ponovnom usponu velikih carstava i civilizacija koje su nestale usled evropske kolonizacije i evropsko-američke hegemonije, s usponom „drugih”, rađa se nova epoha istorije koja će obeležiti čitav 21. vek. Lijotarova pozicija karakteriše se kroz tri različita pristupa koja naizgled proističu jedan iz drugog, ali ih je potrebno razlikovati: Kritiku Hegela sa osnovnom tvrdnjom da je Aušvic, kao simbol beskonačnog stradanja, ukinuo njegovu filozofiju istorije i proširio ovu kritiku na velike narative modernosti. Sledeće je meta-diskurs o velikim narativima istorije zasnovan na lingvističko-filozofskim razmatranjima (zapravo meta-meta-narativ) i, na kraju, konstrukcija alternativnog velikog narativa, narativa o pojedincu, partikularnom, drugom, postmodernosti. Ovo poslednje samo prividno nije alternativna konstrukcija jer je usko povezano sa kritikom velikih narativa. U sva tri ova područja, Lijotar je izneo revolucionarna razmatranja – ali njihovo neposredno povezivanje je poništilo ove napretke. Lijotar je zamenio totalizujući diskurs apsoluta sličnim totalizujućim diskursom partikularnog. Potrebna nam je ne samo radikalna revizija pojmova zapadne modernosti, već i pojmova postmodernosti i pronalazak drugačije vrste dijalektike. Lijotaru treba priznati da skraćeno tumačenje Hegela može podržati njegovu kritiku. Međutim, potpuno je sporno da li se Hegelov pristup zasniva na zatvorenom ili otvorenom sistemu. Teza izneta ovde jeste da je Hegelov pristup istovremeno i otvoren i zatvoren. Jednostavan i ilustrativan primer je sinusna kriva na blago uzdignutoj x-osi. Ovaj talasni model je zatvoren na y-osi, ali potpuno otvoren i čak beskonačan na x-osi. Kritičari i zagovornici Hegelove filozofije istorije pogrešno su razumeli njegov pristup kao zatvoren sistem i iz toga izvukli „kraj istorije” (Marks kao i Fukujama). Međutim, s Hegelom se može tvrditi da smo na nasilnom kraju postmodernosti. Želeo sam da moj tekst ne samo pokuša kritiku Lijotara i rekonstrukciju Hegelove metode, već i da iznese suštinske perspektive koje iz toga proizlaze, čak i ako one nužno još nisu u potpunosti razrađene. Pored toga, Lijotara vidim kao istaknutog predstavnika poststrukturalizma, s kojim deli uporedive probleme, tako da pravim ukrštene reference na sličnosti u ovoj poziciji, čak i ako ih ovde ne razmatram zasebno
Architecture, Freedom, and Life
No full textU ovoj knjizi Pol Gajer sakuplja šest svojih značajnih eseja o filozofiji i arhitekturi, uključujući ranije neobjavljeni esej o Kantu i Misu, i analizira stavove o arhitekturi kod drugih filozofa i pisaca, uključujući Ložijea, Šopenhauera, Raskina i Suzan Langer. Gajer opisuje postepeno širenje Vitruvijeve koncepcije arhitektonske vrednosti i zalaže se za pluralizam vrednosti u arhitekturi kao što je zastupao pluralizam u estetici uopšte u svojoj monumentalnoj Istoriji moderne estetike (2014). Među njegovim brojnim drugim knjigama su Um i iskustvo kod Mendelsona i Kanta (2020), Kantov uticaj na filozofiju morala (2024) i, od posebnog značaja za čitaoce ove knjige, Filozof posmatra arhitekturu (2021). Gajer, profesor emeritus humanističkih nauka i filozofije na Univerzitetu Braun, član je Američkog filozofskog društva, Američke akademije umetnosti i nauka i dobitnik Međunarodne Kantove nagrade za 2024. godinu
Architecture’s Approximate Beauty
No full text: Contested in this study is the assumption that beauty in
architecture has a simple and single definition. Not one, but three kinds
of beauty are introduced and distinguished. They are not ranked, despite
the long history of one or another being given superior standing. The
three, the built work’s beauty, that of its many and varied representations (drawings, models, simulations), and that of its motivating idea are
shown to both complement and conflict with one another in judgments
about quality. Both spatial and temporal dimensions of architectural order come into the question, as do the composition and operation of a
building’s parts or elements—what appears and what occurs in a work
of architecture. Against the tendency to link concepts of beauty with notions of order and permanence, attention is given to the concrete conditions of projects which are always imperfect and continually changing.
This focus, in turn, leads to recognition of the importance of notions of
disproportionality, fragmentation, and decay. Projects plus writings in
and outside architecture from antiquity to the present are adduced to
argue for the reality of approximation in architectural beaut
Od hlada do borbi: šta su ljudima više-nego-ljudi?
No full textMost well-known theories of participation or engagement are profoundly
anthropocentric, meaning that they view humans as separate from
and superior to all other forms of life. In such a view, the only active agents
are humans, while non-human entities are viewed mostly as passive, often
grouped into simplistic terms like “nature.” In the case of participatory
theories in urban planning, culture and art, it is people who have needs,
desires, acting on them to achieve certain goals and these are taken into
account when planning a participatory design policy, project or process.
In this paper, we consider how human agents interpret the presence and
actions of more-than-human actors. As a case study, we examine Blocks
44, 45, 70 and 70a in New Belgrade (Novi Beograd). This is an adequate
case because our preliminary findings show that non-human agents (such
as the river, winds, trees, parks) appear very often in the description of
the living environment by the human inhabitants of those Blocks. In this
paper, we map the different modes of speech used by our interviewees to
describe the presence and actions of the more-than-humans.Većina poznatih teorija o participaciji ili angažovanju je duboko antropocentrična. Antropocentrizam posmatra ljude kao odvojene i supe293 riorne u odnosu na sve druge oblike života. Smatra da ljudski život ima suštinsku vrednost, dok su drugi entiteti (uključujući životinje, biljke, mineralne resurse i tako dalje) resursi koji se opravdano mogu eksploatisati u korist čovečanstva. U takvom pogledu, jedini nosioci aktivnosti su ljudi, dok se drugi posmatraju uglavnom kao pasivni entiteti, često grupisani u pojednostavljene termine poput „prirode“. Drugi takav termin je „životna sredina“, koja se posmatra kao neka vrsta jednostavne i pasivne pozadine za ljudske aktivnosti, ili pak „zelenilo“, pojam kojim su najčešće više-nego-ljudskih aktera određeni kroz polje i prakse urbanizma i planiranja prostora
Who does (not) vote in Serbia?
No full textLow and unequal voter turnout harms democracy. It may be important to critically evaluate official voter turnout data, which often undervalues election participation due to administrative and migration-related factors. This is not an issue only in Serbia but also the broader region. Voter turnout in Serbia is closer to European averages than often assumed, potentially reaching three-quarters of present voters. Inequalities between voters and abstainers persist, with older, more educated, higher-income, and politically and civically engaged individuals more likely to vote. The government should revise the voter registry and open a public debate on effective diaspora voting rights. Parties should focus on strategic voter mobilisation, reaching out to youth and marginalised groups. Civil society organisations should promote civic engagement as a way to stimulate voting.Unequal Democracies is a project by FES Democracy of the Future. The main goal is to promote comparative understanding of why inequality in voting, political representation and other democratic processes hurt our democracies
Ko (ne) glasa u Srbiji?
No full textNiska i nejednaka izlaznost na izbore štete demokratiji. Zbog toga je veoma važno da kritički preispitamo zvanične podatke o izlaznosti, jer oni često potcenjuju stvarno učešće na izborima zbog administrativnih i migracionih faktora. Ovo nije problem samo u Srbiji, već i u širem regionu. Izlaznost u Srbiji je bliža evropskom proseku nego što se to obično pretpostavlja, i potencijalno dostiže tri četvrtine prisutnih birača. Ipak, razlike između glasača i apsti nenata i dalje postoje, jer starije, obrazovanije, imućnije i politički i građanski angažovane osobe češće izlaze na izbore. Vlada bi trebalo da revidira birački spisak i otvori javnu debatu o delotvornim pravima dijaspore na glasanje. Političke stranke bi trebalo da se usmere na stratešku mobilizaciju birača, te posebno da dopru do mladih i marginalizovanih grupa. Organizacije civilnog društva trebalo bi da promovišu građanski angažman kao sredstvo povećanja izborne participacije.Demokratije nejednakosti je projekat FES regionalne kancelarije za međunarodnu saradnju Demokratija budućnosti. Glavni cilj je da se podstakne uporedno razumevanje o tome kako nejednakosti u glasanju, političkoj reprezentaciji i drugim demokratskim procesima štete demokratijama