University of Arts in Belgrade
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About the rights with which we are born / The radical natural law and the social justice from K. Marx up to neoliberalism
No full textPrirodno pravo je nadempirijski pravo koje dignitet ne duguje zakonu
nego urođenim osobinama čoveka. Reč je o delu onih normativnih struktura koje
krče put razvoju društva i iz kojih društva uče. U radu je pokazan različit hijerarhijski
položaj prirodnog prava u kritici kapitalizma od K.Marksa do danas i njegovo
različito akcentovanje kao nadpozitivnog okvira pravde. Analitički je razdvojeno
(1) misaono traženje socijalne pravde u filozofiji prirodnog prava (K.Marks, M.
Veber, G.Radbruh, L.Štraus, E.Bloh, Lj.Tadić) od (2) prepoznavanja odnosa moći
koji su omogućavali ili sprečavali socijalnu pravdu u praksi. Analiziran je istorijski
različit odnos pozitivnog i radikalnog prirodnog prava u epohalnoj svesti socijalno
zgusnutog 20. veka i današnjoj neoliberalnoj, poređena je uloga prirodnog prava
u kapitalizmu i socijalizmu i razmotrena razlika između socijalne pravde odozgo
i socijalne pravde odozdo. Prva je darovana, paternalistička i dozirana, druga se
osvaja i radikalna je. Razvijena socijalna pravda izvan okvira kapitalizma viđena
je kao radikalno prirodno pravo. Zaključak je da je danas prirodnopravna kritika
socijalne nepravde bezuticajna, ali ne i anahrona.The natural law is a overempiric law that does not owe his dignity to the legal norm than to the intrinsic qualities of a human being. This paper presents a different hierarchical position of the natural law in the critics of capitalism from K.Marx to our days and its different intonation as a superpositive framework of justice. One should analitically differentiate between (1) theoretical search for social justice in the philosophy of the natural law (K.Marx, M.Weber, G.Radbruch, L.Strauss, E.Bloch, Lj.Tadić) and (2) empirical identification of power relations that allowed or hindered social justice in the reality. The paper provides analysis of historically different relationships between positive and radical natural law in both the compressed 20th century epochal concience and today’s neoliberal one. In addition, it compares role of the natural law in capitalism and socialism and differentiates between social justice from above and social justice from below. The first one is gratuitous, paternalistic and limited, the second one is radical and has to be conquered. Radical natural law should express itself as a fully developed social justice liberated from capitalism. Critic of social unjustice from the viewpoint of natural law has no practical effects in our days, and in spite of it, it is not anachronistic
Ecological Education and Sustainable Development
No full textOBJECTIVES
The subject of the paper is ecological education and its significance for the
concept and practice of sustainable development. The author provides arguments in support of the stand that the formation of ecological awareness as the goal of ecological education is, in terms of the collective mentality, the condition sine quan on of a new concept and practice of sustainable development. The paper also thematizes the challenge to the scientific study of these problems contained in the concept of "sustainable growth", which a group of ecological economist placed in the academic discourse as early as in the ninety seventies.
METHODOLOGY
The multicausal character of the studied phenomena conditioned a methodical
eclecticism which was used in their research, with emphasis on the method of
analysis and the method of interpretation ("hermeneutic method").
RESULTS
The key result or the conclusion of the research is that the future of humankind,
in the current state of the ecological devastation of our planet, can be secured
only through the redefinition of the humanity's overall attitude to its natural
environment – in a word, with a new, ecological ethics, as an integrated system of ecological knowledge, the criteria of the valuation of the ecological situation and the ecologically correct behaviour. It is education that should play the key role in the formation of the new global morality in each society.
IMPLICATIONS
The results of the research primarily address the academic public, above all, the members of the public engaged in social sciences, or, more specifically, pedagogy.
Those findings should empower the awareness of the creators of educational
policies, but also of those practicing in pedagogy, regarding the significance of the ecological dimension of education or of its fundamental remodelling in line with the new, emergency ecological situation in which humanity has found itself in the past several decades.
ORIGINALITY VALUE
The research on which this study is based should offer additional, more powerful and more convincing arguments on the importance of education for the formation of a new and radically different attitude of humankind towards its
natural environment, which represents the anthropological condition for a
sustainable economic development as a essential requirement for the survival of humankind in the literal, physical sense of the word
Debating Europe, Transforming Identities: Assessing the impact of Deliberative Poll treatment on identity
No full textAlthough there is a considerable amount of talk about transformative power of deliberation
on identity, the debate in literature remains highly theoretical in underlying the benefits of
deliberative model for EU Integration. So far, little empirical evidence is available on the
actual impact of deliberation. Can deliberation enhance European identity? We specifically
address this question by using deliberative polling quasi-experiment that involved random
sample of 348 European citizens in 2 days deliberation on issues of European concern. The
comparison of citizens’ sense of belonging to both EU and nation states before and after
deliberation, allowed us to explore the effects of deliberation on identity and further test it
against the control group. The analyses show that when European citizens are enabled to
deliberate on European issues beyond national borders their exclusive national identity
decreases and they become more community minded. The observed transformation of
identities is further analyzed in order to explore the relationship between European and
national identity. The analyses indicate that even after deliberative treatment in which
European identity has been activated the relationship between multiple identities remains
compatible
Savremena tehnologija ratovanja u svetlu hrišćanskog morala: naoružani dronovi
No full textSavremena tehnologija ratovanja sve više stavlja u drugi plan tradicionalne vojne vrline, dok istovremeno ističe tehničku efikasnost. To je posebno slučaj sa robotizovanim ratovanjem, poput upotrebe bespilotnih letelica, u kome faktički ne postoji rizik za vojnika. Posledice ukidanja rizika za vojnika su dalekosežne u smislu donošenja odluka o upuštanju u ratne operacije, ali i u smislu selekcije vojnika, vojne etike i ukupnog duha vojne profesij
The intersubjectivist conception of autonomy: Axel Honneth’s Neo-Hegelian critique of liberalism
No full textThe paper reconstructs Axel Honneth’s Neo-Hegelian critique of the classical-liberal conception of autonomy and his articulation of an alternative view of personal autonomy as the property of certain types of intersubjective relations of recognition in modernity, developed most systematically in Honneth’s
recent work Freedom’s Right (Das Recht der Freiheit). The analysis of Freedom’s Right focuses on reconstructing Honneth’s critique of the ‘negative’ and ‘reflexive’ types of freedom (autonomy) articulated within the liberal tradition, and contrasting the former two with the conception of ‘social freedom’ (the intersubjectivist conception of autonomy) that Honneth formulates through a detailed ‘normative reconstruction of modernity’. Finally, the paper considers the proximity of Honneth’s ‘Hegelian liberalism’ to communitarianism
Affective recognition and social freedom – the psychoanalytic and normative-reconstructive logics of grounding social critique in Axel Honneth’s work
No full textDie Aufgabenstellung dieses Artikels lautet: wie ist die theorieimmanente Spannung in Honneths letzten Schriften zu erklären und aufzulösen, d.i. die Spannung, die durch die Differenz zwischen sozialer Freiheit (die auf Hegels Sozialphilosophie beruht und methodisch durch normative Rekonstruktion geschaffen wird) und dem Konzept „affektiver“ Anerkennung (anstelle des normativen Anerkennungsbegriffs) erzeugt wird – oder: gibt es einen sachlich-logisch begründeten Weg von der Frage subjektiv-individueller Anerkennung zur intersubjektiven Anerkennung freier (Rechts-) Subjekte in der Gesellschaft?Meine These lautet: die angebliche Spannung ist nur scheinbar vorhanden. Sie entspannt sich – ohne sich aufzulösen –, sobald die beiden Begründungslogiken, die bei Honneth am Werk sind, miteinander verbunden werden. Unbeschadet der von mir behaupteten Spannungsfreiheit ist aber der psychoanalytische Weg als solcher irreführend, insofern sich aus den Konstellationen des empirisch einzelnen Bewusstseins nicht direkt auf kollektive Komponenten von Gesellschaft schließen lässt. Das Verhältnis von subjektiver Einzelheit und objektiver (intersubjektiver) Allgemeinheit ist insofern ein objektiver Widerspruch (im Unterschied zu einer bloß theoretisch vorhandenen Spannung). Schlägt man diesen Weg trotzdem ein, trägt man in die Gesellschaftstheorie ungewollt eine psychologistische Betrachtungsweise hinein. Diesen psychologistischen Anstrich bekommt dann unvermeidlich auch Honneths Theorie intersubjektiver (normativer) AnerkennunThe task of this paper is the following: how should one explain and solve the theory-immanent tension in Honneth’s recent works, i.e. the tension that reflects the difference between the concept of social freedom (a concept grounded in Hegel’s social philosophy methodologically articulated through normative reconstruction) and the concept of ‘affective recognition’ (which has replaced the earlier normative concept) - in other words: is there a certain logically-factually grounded path from the question of subjective-individual recognition to the intersubjective recognition of free (legal) subjects in society? My thesis is the following: this supposed tension is a pseudo-tension. It loosens up - without completely resolving itself - as soon as we combine the two logics of grounding critique that we find in Honneth. However, unrelated to my claim about the pseudo-nature of the mentioned tension, the psychoanalytic mode of grounding critique is erroneous, since one cannot directly arrive at collective components of society starting from the empirical constellation of individual consciousnesses. The relation between subjective individuality and objective (intersubjective) generality is an objective contradiction (as opposed to a purely theoretical tension). If we still decide to pursue this path of grounding critique, we inadvertently introduce a psychologistic approach into social theory. Such an approach can be found in Honneth’s theory of intersubjective (normative) recognition as well
Prerefleksivna samosvest i iskustveno sopstvo: singularno i pluralno
No full textSeminar with Dan Zahavi
Institute for Philosophy and Social Theory, Belgrade, June 201
Prilozi za jednu antropologiju kiča
No full textU tekstu se polazi od stanovišta da su svi ozbiljniji i značajniji teoretičari kiča kao
estetskog i kulturnog fenomena uočavali i skretali pažnju na njegovu antropološku dimenziju.
Svaki temeljniji istraživački napor u ovom istraživačkom polju vodio je, smatra autorka, zaključku
da se kompleksnost i multidimenzionalnost ovog fenomena ne može analitički savladati
i apsolvirati kategorijama objektivistički orijentisane estetike ili, pak, sociologije kulture.
Niti je, drugim rečima, kič samo određena predmetna datost koja iskazuje neosnovane pretenzije
na status umetničkog, niti su za pojavu i masovnu produkciju takvih datosti odgovorne
isključivo opšte kulturalne okolnosti savremenih društava. Stoga su se sve one, nazovimo
ih supstancijalističkim definicijama kiča, koje su ga određivale pomoću formalnih osobina
predmeta koje kvalifikujemo kao kič, ispostavile redukcionističkim i nedostatnim, naspram
onih drugih, relacionističkih definicija, koje su ga posmatrale polazeći od specifičnog odnosa
koji pojedinac uspostavlja sa tim predmetima. U centralnom delu rada tematizovana je
priroda tog odnosa kao univerzalne mogućnosti ljudskog odnošenja prema stvarima koje se
kao takvo može prepoznati u svim oblicima ljudskog postojanja. Jer, kako naglašava Ludvig
Gic (Giesz), ne postoji samo kičerska kvaziumetnost, već i kičersko ponašanje, samodoživljavanje,
ukratko, život u znaku kiča. Zaključak teksta predstavlja osvrt na fenomen kič-čoveka
kao turiste, odnosno izazova koji njegovoj spremnosti da proizvodi kič i da uživa u njemu
pruža turizam kao način na koji čovek modernog doba oblikuje svoje slobodno vreme