University of Arts in Belgrade
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Well–being as a key matter of philosophical reflection and practice
No full textPhilosophy is concerned with trying to make sense of ourselves and the world we live in. However, philosophical reflection and action seem to be mutually exclusive — contemporary academic philosophy has a removed position from the public and the everyday concerns of ordinary people that are ultimately related to assessing quality of life in contemporary society, e.g. well–being as the way in which people experience the quality of their lives. From a functional point of view, the concepts of well–being in its individual and its social guise are almost identical.
The traditional intervention horizon of the helping professions with regard to well–being has been re–set by philosophical practice that emerged as a cultivating methodology by the community of philosophical practitioners gathering philosophers ranging from the so–called philosophical ‘generalists’ to specialists from varied fields as philosophy of language on the one hand and traditional metaphysics, on the other, engaged in consultations, advice of organizations or facilitating Socratic group dialogue. The common denominator of all these philosophers’ work is their quest to allow the wisdom, experience and conceptual rigour that characterise philosophy to bear upon the solution of everyday individual or organisational problems, dilemmas and issues. When it is seen in this way, philosophical practice can be understood as sustainably enhancing individual and social well–being. Being fundamental and systematic philosophy is about curiosity faced with the perennial questions of life, meaning and values, whilst philosophical practice being reflection, is related to every aspect of life and changes the way we view the world so it seeks to use philosophy to foster the quality and transparency of the meaning of life, both organisational (or corporate) and individual. This paper seeks to address some of the therapeutic consequences that philosophical practice can have on both subjective and collective well–being
Teaching the Language, Learning the Nation: State Language Acquisition in Vojvodina, Serbia
No full textThe paper explores practices of state language acquisition in educational settings in Vojvodina by minority Hungarian language speakers in contemporary Vojvodina, Serbia. The research is based on fieldwork material, including interviews with students, teachers and parents and observations in secondary schools in several locations in Vojvodina, mainly in classes of Serbian as a second language but also at less formal occasions where Serbian language is learned and used. The paper deals with issues such as students' motivation, strategies, costs and benefits of learning Serbian as well as factors that influence these. The paper discusses how those who due to their ethnolinguistic identification do not fit into the dominant national frame navigate the relationship between majority and minority, ethnicity and citizenship.Konferenciju je organizovala Asocijacija za slovenske, istočno-evropske i euro-azijske studije (ASSEEES) i održala se u San Francisku, SAD. Program sa apstraktima je dostupan na linku: https://convention2.allacademic.com/one/aseees/aseees19/index.ph
Integrated Information Theory and Panpsychism – Are There Any Connections?
No full textThe hard problem of consciousness is the problem of explaining how and why specific organisms have phenomenal experience or qualia. In other words, the hard problem is the problem of explaining how, physical processes in the brain lead to a subjective experience. In order to explain the rise of the specific phenomenal experience, there is a tendency in philosophy and science to start an explanation from elaborating how neural mechanisms and other processes in the brain work. This approach is encountered in many problems. One of them is presented by David Chalmers, who also introduced us to the hard problem. He argues that the explanation of phenomenal experience is not reducible to any empirical explanation because empirical explanations would always be insufficient. That is why a group of scientists and philosophers led by Giulio Tononi took the opposite approach. Instead of proceeding from scientific facts, they proceed from consciousness itself, in whose existence they are certain. The first step in this approach is the identification of the essential properties of consciousness – axioms and, from there, inferring the postulates that describe the properties physical mechanisms should have in order to explain the emergence of consciousness. This is the process of Integrated Information Theory (IIT). IIT is a qualitative and quantitative formal framework on the basis of which it can be determined whether a particular physical system is conscious and if it is, to what extent. The main parameter for determining the amount of consciousness in a system is the value of Φ, which is the measure of integrated information in a system. If the value of Φ is above 0, then the system is conscious. A computer scientist, Scott Aaronson, noted that IIT has weird predictions. For example, it implies that if a simple system, such as a 2D grid, has a value of Φ five times greater than someone’s brain, than 2D grid is five times more conscious then someone’s brain. That is why, according to Aaronson, having a large value of Φ is not a sufficient condition for consciousness, even though there might be a possibility that the value of Φ is a necessary condition.
My main goal is to investigate what are the consequences of IIT and its criticisms, especially in terms of panpsychism. Panpsychism is a view that every physical thing is in one way or another associated with consciousness. This theory of mind juggles between physicalism and dualism, successfully managing to avoid the strongest criticisms pointed to each one of them. For the purposes of my main goal, I will present my research in the order similar to the one expressed above. First, I will explain the hard problem in a more detailed way, continuing with the discussion on panpsychism, which naturally follows. Second, I will present the axioms and postulates of IIT and then I will explain what integrated information really is. In this section, I will discuss explanatory and predictive powers of IIT but also its contra-intuitive predictions. I will finish by making a comparison between panpsychism and IIT
Blockchain Art and Blockchain Facilitated Art Economy: Two Ways in Which Art and Blockchain Collide
No full textExploring the blockchain as a subject, method, and medium, the world of art has embarked on a voyage of technological discovery unlike any other to date. So far, blockchain technology has been embraced by leaders in finance, computer sciences, transportation, bookkeeping and others, to bring efficiency, transparency, and added value to their products and services. The art world is exploring blockchain technology as well, experimenting with it as an art medium, creating art pieces that comment on it, and embracing it as a whole new way to revolutionize how art is being tracked, purchased and sold. In this paper we explore two vast categories in which art and blockchain collide today: (1) Blockchain art, and (2) Blockchain facilitated art economy
Постајући Светим Оцем: позивање на Светог Јована Златоустог у контексту христолошких спорова V и VI вијека
No full textРад се бави анализом развоја ауторитета Светог Јована Златоустог. Полази се од тезе да је повратак његових моштију у Цариград 438. означио потпуну рехабилитацију његове личности, али не и коначно успостављање његовог ауторитета као црквеног Оца и учитеља. Овај бива установљен, тврди се, кроз учесталу употребу његових списа у христолошким споровима V и VII вијека. У ту сврху, анализирано је позивање на списе цариградског архиепископа у два значајна флорилегија који означавају почетак и завршетак овог процеса. Позивање на псеудо-Златоустове списе и њихово уврштавање у збирку отачких цитата у потоњем случају, показује се као коначни ступањ задобијања наведеног ауторитета
Molly Farneth, Hegel’s Social Ethics: Religion, Conflict, and Rituals of Reconciliation, New Jersey, Princeton University Press, 2017
No full textMolly Farneth, Hegel’s Social Ethics: Religion, Conflict, and Rituals of Reconciliation, New Jersey, Princeton University Press, 201
Mirjam Horn, Postmodern Plagiarisms: Cultural Agenda and Aesthetic Strategies of Appropriati on in US-American Literature (1970–2010), Walter de Gruyter, Berlin/Boston, 2015
No full textMirjam Horn, Postmodern Plagiarisms: Cultural Agenda and Aesthetic Strategies of Appropriati on in US-American Literature (1970–2010), Walter de Gruyter, Berlin/Boston, 201
O kulturnim dispozicijama uslužne robotike
No full textDer Beitrag beschäftigt sich mit Fragen, die die kulturellen Grundlagen der Servicerobotik betreffen. Die Diskussion und Beantwortung dieser Fragen werden im Diskurs über Service-Robotik noch immer vernachlässigt. Zunächst wird erörtert, wie unabhängig Service-Robotik von kulturellen Vorgaben sein kann. Kulturelle Dispositionen haben Auswirkungen auf die angestrebte Adaptivität und Autonomie der Systeme, konkret auch auf deren Sensorik und Aktorik. Service-Robotik muss als kulturell eingebettete Technologie konzipiert werden. Nur in einer physischen und symbolischen Nähe zum konkreten Menschen kann sie zu einem adaptiven und kooperativen System werden. Es werden z.B. nicht nur Organe unterstützt, sondern auch organische Präferenzen, nicht nur Organe überboten, sondern auch kulturelle Vorgaben auf eine höhere Stufe gehoben. Letzteres führt zu einer besonderen Dynamik der Kultur, die sich in neuen Wünschen und Werten artikuliert, die bisher als unerreichbar galten, nun aber eine technische Realisierung erfahren können. Die mit der technischen Aufstufung des gesellschaftlichen Lebens einhergehende Mittelbarkeit der Lebensformen entbindet uns von vielen lebensnotwendigen Verrichtungen, setzt aber zugleich neue kulturelle oder soziale Zwänge. Dienstrobotik trägt dazu bei, die Basis unseres Zusammenlebens neu zu vermessen und nötigt uns diese Basis zu gestalten und reflexiv zu begleiten.Članak se bavi pitanjima koja se tiču kulturnih osnova uslužne robotike. Rasprava i odgovaranje na ta pitanja i dalje je zanemarena u diskursu o uslužnoj robotizaciji. Pre svega, razmotrićemo kako uslužna robotika može biti nezavisna od kulturnih smernica. Kulturne dispozicije utiču na željenu adaptivnost i autonomiju sistema, posebno na njihove senzore i pokretače. Servisna robotika mora biti dizajnirana kao kulturno situirana tehnologija. Samo u fizičkoj i simboličkoj blizini konkretnog ljudskog bića ona može postati adaptivni i kooperativni sistem. Ne podržava samo npr. organe, nego i organske preference. Ne samo da se organi nadmašuju, nego se i kulturni predlošci podižu na viši nivo. Ovo potonje vodi posebnoj dinamici kulture, artikulišući se u nove želje i vrednosti koje su se ranije smatrale nedostižnim, ali se sada mogu tehnički realizovati. Mogućnost posredovanja oblikā života koja prati tehničku nadogradnju društvenog života oslobađa nas od mnogih vitalnih aktivnosti, ali istovremeno postavlja nova kulturna ili društvena ograničenja. Uslužna robotika pomaže u preispitivanju osnova našeg suživota i primorava nas da oblikujemo i refleksivno pratimo tu bazu
