University of Arts in Belgrade
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The epistemic value of participant observation
No full textAlthough participant observation is considered to be the hallmark of cultural anthropology, the epistemic value of this method has not been sufficiently spelled out. One of the most important and influential descriptions of participant observation is given by Clifford Geertz who argues that the epistemic value of participant observation is in interpreting human actions and recovering their meaning, and thus, enabling “thick descriptions”. How does participation contribute to the production of valid interpretation? I argue that doing participant observation involves taking a position from which one can observe the “micro-context” of action. This type of observation and the consequent knowledge acquired enables producing reliable interpretations. However, this production also relies on mind-reading, that is, the psychological capacity to ascribe mental states to others. I argue that first participant observation enables to better “mind-read” the members of the community studied, and second, recruiting mind-reading in participant observation enables the ethnographer to recover the meaning of human actions in terms of their mental causes. Subsequently, I argue that the epistemic value of participant observation is in producing interpretations of human actions that can be integrated into causal explanations of cultural phenomena. I conclude that participant observation is compatible with naturalism in the social sciences
Filozofske implikacije Morisove semiotičke teorije
No full textThe subject of this paper is Charles Morris’ semiotic theory that has as one of its major projects the unification of all sciences of signs. However, since the above project has proven to be unsuccessful, we will try to examine here the reasons that led to this. Accordingly, we will argue that to transcend the particularities of individual disciplines that he wanted to unify, Morris had to make certain ontological assumptions, instead of theoretical and methodological ones, that they could share. However, because the ‘sign’ as an ontological category could in our view only be established if we follow the principles of the pragmatic philosophical tradition, we will try to show that the reasons for this failure should be primarily sought in different effects that consistent application of the pragmatic principles has in each of them (primarily in linguistics and the philosophy of language). On the other hand, this should enable us to draw several important conclusions regarding Morris’ project: namely, that his failure does not have to mean giving up semiotics as a potentially key discipline in approaching some fundamental philosophical problems, but also that it would demand return to the original semiotics developed in Peirce’s works.Predmet ovog rada će biti semiotički teorija Čarlsa Morisa koja kao jedan od svojih najvažnijih projekata ima ujedinjenje svih nauka o znacima. Međutim, pošto se pomenuti projekat pokazao kao neuspešan, ovde ćemo pokušati da istražimo razloge koji su do toga doveli. S tim u vezi, zastupaćemo tezu kako je, ne bi li prevazišao osobenosti pojedinačnih disciplina koje je želeo da ujedini, umesto teorijsko-metodoloških Moris bio obavezan da pretpostavi određene ontološke pretpostavke koje bi im bile zajedničke. Međutim, pošto se ‘znak’ kao ontološka kategorija po našem mišljenju može uspostaviti samo ako sledimo načela pragmatističke filozofske tradicije, pokušaćemo da pokažemo kako bi razloge ovom neuspehu pre svega trabalo tražiti u različitim efektima koje dosledno sprovođenje pragmatističkih načela ima u svakoj od njih (pre svega u lingvistici i filozofiji jezika). Sa druge strane, ovo bi trebalo da nam omogući iznošenje nekoliko važnih zaključka u vezi sa Morisovim projektom: naime, da njegov neuspeh ne mora da znači i odustajanje od semiotike kao potencijalno ključne discipline u pristupu nekim fundamentalnim filozofskim problemima, ali i da bi za tako nešto bilo neophodno vratiti se originalnoj semiotici razvijenoj u Persovim radovima
Umetničko delo kao fictio personae
No full textThe article investigates how and why we treat works of art as persons. From rhetoric to jurisprudence, various disciplines have dealt with the practice of attributing human features and abilities to insensate objects. The agency of works of art acting as fictitious persons is not only recognized at the level of aesthetic experience, but also outside it, because there have been cases in which they were subject to legal liability. Personhood is not reducible to individual human beings. However, since works of art lack senses and consciousness, there is ultimately a limit to the personifying metaphor.Članak istražuje kako i zašto tretiramo umetnička dela kao osobe. Od retorike do filozofije prava, različite discipline bavile su se praksom kojom se neživim objektima pridavaju ljudske osobine i sposobnosti. Moć delovanja umetničkih dela kao fiktivnih osoba nije prepoznata samo na nivou estetskog doživljaja, već i izvan njega, jer su zabeleženi slučajevi u kojima su bila podvrgnuta krivičnoj odgovornosti. Ličnost nije svodiva na pojedinačna ljudska bića. Međutim, pošto umetničkim delima nedostaju čula i svest, na kraju krajeva personifikujuća metafora ima granicu
Invention of the future in project-time. An imaginary “encounter” between Georg Simmel and Henri Bergson, and its significance for architecture*
No full textThe article addresses the reconstructed dialogue with the texts of G. Simmel (G. Simmel “Untersuchungen über die Formen der Vergesellschaftung”; “Über räumliche Projekten sozialer
Formen”) and H.Bergson (H.Bergson “Histoire de l’idée de temps”) in order to analyze the
question of how the design/creation of the future was understood by these philosophers, and
how this question can be interpreted today. We would like to present some conditions and difficulties in revealing the future and the temporal nature of any project. First, we would like to
insist on a weakness in languages spoken by a great number of people, which is that the future
is difficult to linguistically stabilize and document: German and English do not have a future
tense, using instead auxiliary verbs, “werden” (to become), “will”/be going to”. The study of
the project as an intellectual (intention, idea, concept) and social phenomenon (design as a
social action) allows us to illustrate how the future (project) becomes a task of activity in the
present. The project transfers or shifts (Simmel) the future time to space which is always ready
for the perception of projections, and is also an opportunity to organize future joint actions.
We will argue that when the project is executed, when it is no longer — there is no longer
any future. The project thus ensures the future. Or, to achieve complete circularity, we will
introduce a third element: without the future, a group or a “we” cannot possibly exist. In our
text, we would like to unreservedly insist that the idea of a project, or perhaps a sketch of any future theory of the project (or concept), has already been provided at the beginning of the last
century within an imaginary encounter between Henri Bergson and Georg Simmel
Da li se Holokaust može ponoviti?
No full textMuzej šabačkih Jevreja, Šabac, 2. Septembar 2019.U Šapcu je 2. septembra 2019. godine, u organizaciji opštine Šabac, Insti-tuta za filozofiju i društvenu teoriju Univerziteta u Beogradu i Trećeg pro-grama Radio Beograda, u okviru „Dana jevrejske kulture“ u šabačkoj sina-gogi održan okrugli sto o temi Da li se Holokaust može ponoviti?Rasprava je bila podeljena u tri segmenta, odnosno svaki od učesnika odgovarao je na tri pitanja koja su bila obrazložena na sledeći način:3. Jedinstvenost Holokausta. Da li je Holokaust jedinstven događaj u istoriji, što bi značilo da je neponovljiv, da se okolnosti više ne mogu sklopiti na isti način, a ako nije jedinstven događaj onda se moguć-nost ponavljanja Holokausta ne može ni prenabregnuti ni zanemra-ti. Da li je, drugim rečima, Holokaust ime za pogrom Jevreja, ili je, u međuvremenu, zadobio onu vrstu univerzalnosti da je postao ime za svaki pokušaj istrebljenja jedne ljudske zajednice u ime rasnog, etničkog, nacionalnog fantazma, ili bilo kog identiteta. Utoliko je i identitet jedna od ključnih reči ovog segmenta.4. Zlo. Radikalno zlo jedan je od ključeva kojim se Holokaust pokuša-vao razumeti, ali se ispostavlja da, iako razumljiv, pojam radikalnog zla ne uspeva da odgovori na dileme na odgovarajući način. U ovom segmentu pokušava se odgovoriti da li je zlo koje vezujemo za Holo-kaust moralne ili političke prirode, te dokle seže domet uvođenja zla u ovu perspektivu. Kao odgovor na radikalnost zla Hana je Arent po-nudila sintagmu banalnost zla, kojom se, gotovo direktno, suprotsta-vlja tradicionalnom shvatanju zla kao neljudske, ili nadljudske pojave.5. Predstavljane Holokausta. Od samog Holokausta neodvojiv je na-čin na koji se Holokaust predstavlja, odnosno neodvojiva su zna-čenja koja se iz tog događaja (neko će reći događaja svih događaja) izvode. Od predstavljanja Holokausta, zapravo, u jednoj čudnoj in-verziji, zavisi šta Holokaust jeste i kako ćemo ga razumeti. Holoka-ust u filozofiji i teoriji, Holokaust u književnosti, Holokaust na fil-mu, Holokaust u dnevnoj štampi, Holokaust u udžbenicima istorije i recepciji istorije, oblici su predstavljanja koji začuđujuće variraju
Svetovna zajednica i zajednica po krvi u Zvijezdi iskupljenja: kritički pristup sa pozicije antropologije Helmuta Plesnera
No full textThis work offers a critical approach to Franz Rosenzweig’s conception of community in The Star of Redemption based on Helmuth Plessner’s political anthropology. First, it presents Plessner’s critique of social radicalism and of the apoliticism of the German spirit, and its parallelism with the Jewish spirit. Second, it delves into the passage from Hegel und der Staat to The Star in a communitarian key. Third, it dwells on the difference between community of blood and community of faith in Rosenzweig, together with his theological-political translation into the distinction between the eternal people and the peoples of the world. Last, as a conclusion, it makes manifest the apoliticism of the Rosenzweigian proposal, and therefore, its incapacity to give an answer to the political problem in Weimar, of which its catastrophic consequences Rosenzweig did not know.Ovaj rad nudi kritički pristup koncepciji zajednice Franca Rozencvajga u Zvezdi iskupljenja na osnovu političke antropologije Helmuta Plesnera. Prvo, predstavlja Plesnerovu kritiku soci-jalnog radikalizma i apolitičnosti nemačkog duha i njihov paralelizam sa jevrejskim duhom. Drugo, upušta se u prelaz iz Hegel und der Staat do Zvezde u komunitarnom ključu. Treće, zadržava se na razlici između zajednice krvi i zajednice vere kod Rozencvajga, zajedno s nje-govim teološko-političkim prevođenjem u razliku između večnog naroda i naroda svijeta. Na kraju, kao zaključak pokazuje apolitičnost rozencvajgovskog predloga, a samim tim i njegovu nesposobnost da odgovori na politički problem u Vajmaru, o čijim katastrofičnim posledica-ma Rozencvajg nije znao
Becoming a Master of an Island Again: On the Desire to be Bodiless
No full textReading Robinson Crusoe 300 years after its first publication can help us understand two major fantasies of our current moment: the desire to be in complete possession of oneself and thus invulnerable to the endless reconfigurations of the world one merely happens to be part of; and the desire to return to the times when society was ordained as an aggregate of self-contained, self-actualizing individuals. Both fantasies have been invested in the creation of the two paradigmatic figures of our time – the neoliberal homo economicus and the white masculine master of his property and affairs. Both desires have, additionally, rested upon numerous erasures not only of vulnerability and inter/dependence in general, but also and significantly of the body. I argue, however, that the desire to be bodiless goes hand in hand with the desire to place and possess bodies, as material or symbolic property, which are for various reasons denied the capacity to be self-actualizing, indivisible, and independent. Robinson Crusoe works as a fictional figure with which a self-possessed master identifies with and desires to return to
Neteritorijalna autonomija i rodna ravnopravnost: slučaj Autonomne uprave Severne i Istočne Sirije – Rožave
No full textThe Kurdish-led autonomous entity called Autonomous Administration
of North and East Syria (NES) – also known as Rojava – considers women’s
liberation an imperative condition for shaping a democratic society. The
practice of autonomy in NES shares strong resemblances with Non Territorial Autonomy (NTA) models; however, it introduces a novelty in
the role of women as active agents in building a plurinational democracy. This
paper examines (1) the intellectual and political origins of the political
role ascribed to women in autonomous administrations and (2) how the
practice of autonomy in Rojava has advanced women’s rights by shedding
light on both institutional implementation of women’s rights, as well as
the creation of (non)-territorial spaces of women’s emancipation within
the autonomous model. The argument made is that the conceptual
framework of the Rojava model goes beyond the Kurdish question and
can be considered an attempt to resolve a democratic deficit of liberal
democratic nation-states through bringing together solutions that address
the intertwined subordination of minorities and women.Autonomna oblast pod upravom Kurda zvaničnog naziva Autonomna uprava Severne i Istoč ne Sirije (NES) – takođe poznata i kao Rožava – smatra oslobođenje žena kao imperativ za
oblikovanje demokratskog društva. Autonomne prakse u NES jako podsećaju na neteritori jalne (NTA) modele, ali takođe unose i novine u vidu uloge žena kao aktivnih činilaca u iz gradnji plurinacionalne demokratije. Ovaj rad razmatra (1) intelektualno i političko poreklo
političke uloge dodeljene ženama u autonomnoj upravi, i (2) način na koji su autonomne
prakse u Rožavi unapredile prava žena time što su bacile svetlost kako na institucionalnu
primenu ženskih prava, tako i na stvaranje (ne)teritorijalnih prostora ženske emancipacije
unutar autonomnog modela. Iznosi se tvrdnja da konceptualni okvir Rožava modela preva zilazi kurdsko pitanje i može se posmatrati kao pokušaj da se reši problem demokratskog
deficita liberalnih demokratskih nacija-država putem objedinjavanja rešenja koja se odnose
na isprepletene oblike podređenosti manjina i žena