University of Arts in Belgrade
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„’SA’. Grupa kao događaj i kao poreklo događaja. O saosećanju kao konstitutivnom elementu grupe“
No full textThe complementarity of the terms
“group” and “event” is not accomplished
in the title Group as Event
and Origin of Event. My intention is
to describe this very relation, which
vacillates between interaction and
equivalency, and appears in the
encounter of the event and the group.
This relation could therefore represent
a preamble to a theory of institution or
even an introduction to institutional
action. In order to show that without
a group there is no event, or that the
group is the condition of something
being named the event, and vice versa,
that the event implies the existence
of a group, I reconstruct the notion
of “event”, drawing on my native
language as well as the meaning of the
word event in Russian (sobytie). At the
same time, I would like to thematize
empathy as the basic field of constituting
a group and event, and as the
beginning of the institution, that is,
the institutional condition
Hegelova nevidljiva religija u modernoj državi: duh praštanja
No full textThis study focuses on the interrelation of freedom, finitude, and reconciliation in Hegel’s understanding of religion. These three moments are found at central stages of Hegel’s treatment of the religious, from Hegel’s early fragments to his mature work. Finitude taking shape in the religious phenomena of a tragic fate, sin, or more generally, failing, is central to Hegel’s philosophical understanding of one-sidedness. As finite, man needs to reconcile with the other, and only as reconciled does he achieve freedom. Hegel credits Christianity with the discovery of the primary essences of spirituality: freedom and forgiveness. Freedom is intensified with the death of God: man realizes that there is no Godgiven, only man-made, legislation. This deepening of freedom does not overcome man’s finitude but instead intensifies it along with a heightened sense for responsibility, and an increased potential for guilt. In this context, forgiveness is the highest spiritual capacity of modern man, whose fate is to bear the freedom of oneself and the other.Ova studija se fokusira na međusobne odnose slobode, konačnosti i pomirenja u Hegelovom shvatanju religije. Ova tri momenta se pronalaze u centralnim stadijumima Hegelovog bavljenja religioznim, od Hegelovih ranih fragmenata do njegovog zrelog rada. Konačnost koja se oblikuje u religioznim fenomenima tragične sudbine, greha, ili opštije, neuspeha je u centru Hegelovog filozofskog razumevanja jednostranosti. Kao konačan, čovek mora da se pomiri sa drugim, i samo kao pomiren dostiže slobodu. Hegel pripisuje Hrišćanstvu zasluge za otkriće primarnih suština duhovnosti: slobode i praštanja. Sloboda se intenzivira sa smrću Boga: čovek shvata da ne postoji Bogom-dano, već samo ljudsko zakonodavstvo. Ovo produbljivanje slobode ne prevazilazi ljudsku konačnost, već je intenzivira, zajedno sa pojačanim osećajem odgovornosti i uvećanim potencijalom za krivicu. U ovom kontekstu, praštanje je najviša duhovna sposobnost modernog čoveka, čija je sudbina da podnese svoju i tuđu slobodu
neprijateljstvo u intelektualnom svetu: globalne perspektive i vizije
No full textThis paper follows the perception of enmity relations in the recent online contributions of 20 global intellectual ‘superstars’, such as Habermas, Klein,
Žižek and others. We observed two, very general distinctions; the first one includes
several geopolitical oppositions such as Germany vs. the rest of the EU, Russia
vs. the West and national vs. supranational, while the second is between the
majority and privileged few/elites. We argue that contemporary intellectuals are
still influential public figures, and that their efforts are more directed at mpowerment
and reform of the societies through the existing system than at promoting and
advocating alternatives to the existing neoliberal socio-economical order.U ovom radu se dotičemo percepcije neprijateljskih odnosa u skorašnjim online
prilozima 20 globalnih ’zvezda’ intelektualaca kao što su habermas, Klajn, Žižek
i drugi. Zabeležili smo dve vrlo opšte distinkcije; prva uključuje nekoliko geopolitičkih protivstavljanja kao što su nemačka vs. ostatak EU, Rusija vs. Zapad i nacionalno vs. nadnacionalno, dok druga pravi razliku između većine i privilegovane nekolicine/elita. Tvrdimo da su savremeni intelektualci još uvek uticajne javne ličnosti i da su njihovi napori više usmereni ka osnaživanju i reformi društava kroz postojeći sistem nego na promociju i zagovaranje alternatia postojećem neoliberalnom društveno-ekonomskom poretku
Razlikovanje prijatelja i neprijatelja kod Karla Šmita danas
No full textAfter 1945, Carl Schmitt largely revoked his nationalist positions from
before the war, although he also rarely publicly voiced his opinion about the Federal Republic of Germany and the development of the European Union. However, his complex system of categories offers manifold possibilities for an independent update. This paper aims to sketch the development of Schmitt’s friend-enemy theory in his Theory of the Partisan, adapting this treatise to present issues. It further tries to, using Schmitt’s categories, address the current situation in the EU from the perspective of the Federal Republic of Germany
O nekim realnim kompozicijama u Akvinčevoj metafizici
No full textU tekstu su analizirane neke od najvažnijih realnih kompozicija u metafizici Tome Akvinskog, kompozicije forme i materije, supozita i prirode, supstancije i akcidencije, te akta i potencije. Potencija i akt jesu na jedan način poistovećeni s drugim principima utoliko što potencija i akt označavaju izvesne konstitutivne tendencije koje drugi principi imaju kao nešto zajedničko. Zbog ograničenosti prostora nije razmatrana najpoznatija i najtemeljnija kompozicija za Akvinčevu metafiziku, ona suštine i bivstvovanja (esse) u stvorenim bićima.The article analyzes some of the most important real compositions in Aquinas’s metaphysics: form and matter, supposit and nature, substance and accident, as well as act and potency. On some way, act and potency are identified with the other principles insofar as they designate certain constitutive tendencies which other principles have as common. Because of the lack of the space, the most important composition for the Aquinas’s metaphysics have not been considered that is the real composition between esse and essence in created beings
Can Justice be Really Ethically Neutral? Barry on Impartiality and Perfectionism
No full textIn the first part of the article author discusses some objections to Brian Barry’s interpretation of justice as impartiality, in particular those regarding freestanding position of principles of justice. In the second part author offers his own critique of Barry’s conception, according to which Barry does not distinguished two senses of impartiality adequately, conflating impartiality as non-discrimination and equal opportunity with impartiality as neutrality between conceptions of the good. Impartiality as the equal treatment of persons regardless of their characteristics or belonging to groups is compatible with neutrality in the sense of equal respect and acknowledgement of the right of persons to form and pursue their own conceptions of the good. However, it is also compatible with non-neutrality as the unequal treatment of conceptions of the good, insofar as some of them are unreasonable, that is, only reasonable conceptions are considered as relevant in public deliberation
Realismo sucio: posibilidades y límites
No full textEste artículo propone pensar posibilidades y límites del realismo sucio en relación con el cinismo. Se propone que el cinismo es constitutivo del realismo sucio. Fuera de su reducción a la postura impotente y pasiva, el cinismo se elabora como una actitud existencial desafiante al cierre de lo político al mismo tiempo exigiendo la otra relación con la política. Explorando el cinismo y realismo sucio como crítica fuerte al fracaso del proyecto socialista en Cuba de los 90, se establece la relación entre el valor y el cuerpo exponiendo la relación fundamental entre la biopolítica y el socialismo
Protest kao klica revolucije: konzervativna osuda
No full textIzlaganje bi se pre svega oslonilo na kritiku Francuske revolucije Josepha de Maistrea. Nalazeći arhikrivca za nju u protestantizmu, Maistre je omogućio da ono što je video kao kvintesenciju revolucionarnog držanja preuzme i obradi kasnija konzervativna politička misao, osuđujući i revolucije koje će uslediti. U istrajnom protivstavu prema bezmalo svakoj društvenoj promeni, kao u principu odbojna reakcija na zahteve za emancipacijom, ta misao je imala funkciju ponekad razložne opomene i, ređe, korektiva pretencioznim revolucionarnim zahvatima. Međutim, dosledna omraza na svaku kritičku teoriju – osim, dakako, one koja denuncira duh pobune – čini se da je i dalje prepušta ezoteriji sentimentalnih nostalgičara za uređenim svetom srednjeg veka. Svakako nepotpuna i jednostrana, slika pogubnih posledica subverzija korenitih kritika i diverzija društvenih revolucija stoga izvesno nije manje ubedljiva, a možda ni manje istinita