University of Arts in Belgrade
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Which border do we need to cross? Women authors and the politics of writing in post- Yugoslav time and space
No full textMakTagartov paradoks i njegove posledice
No full textMakTagartovo objašnjenje ljudskog razumevanja vremena pomoću vremenskih serija je i te kako značajan trenutak za istoriju filozofije, dok je pokušaj dokazivanja njegovog nepostojanja imao izuzetno burne, ali i veoma različite reakcije. Iako se većina mislilaca, koji su stvarali nakon njega, slažu oko toga da je vreme ipak realno, podela koja je nastala oko toga koji je deo paradoksa sporan će dominirati filozofijom vremena XX i XXI veka, te se može zaključiti da su obe velike suprotstavljene teorije u okviru ove oblasti imale neospornu osnovu upodeli vremenskih serija koju MakTagart pravi. Nakon analiziranja samog paradoksa, u daljem tekstu će fokus biti na razjašnjavanju same prirode tog sukoba, odnosno rasprave između temporalista, koji osporavaju tvrdnju da je A-serija kontradiktorna i zastupaju stav da su vremenâ, odnosno prošlo, sadašnje i buduće neophodna za ispravno određivanje događaja u vremenu, i atemporalista, koji tvrde da je B-serija nezavisna i da se vreme može odrediti samo pomoću temporalnih relacija biti ranije, biti jednovremeno i biti kasnije. Uviđanje razlike između ova dva pravca mišljenja će biti olakšano razumevanjem prirode njihovog odnosa prema serijama vremena, tačnije razmatranjem načina na koji oni brane svoje, odnosno napadaju sebi oprečno gledište
Identitat und Gehorsamkeit des zoon politikon
No full textDer Beitrag beabsichtigt, das Verhaltnis zwischen Identitat und politischer Gehorsamkeit auszuloten. Zuerst wird die berühmte Er- munterung von De la Boétie interpretiert: Es reicht sich zu entscheiden, nicht mehr zu dienen, um sofort frei zu sein. Trotzdem verzichtet oft der Mensch auf seine Freiheit zugunsten der Gehorsamkeit zur Macht. Warum geschieht das?
Was auf Grunde dieses Verzichts steht, ist ein „tierisches“ Faktor: Alexandre Kojève hat gezeigt, dass in der Dialektik zwischen Herrn und Knecht der Erste das Tier in sich dominieren kann, wahrend der Knecht das Todesrisiko nicht annehmen kann und will. Letztendlich ist der Bezug zum Tod der Ort, in dem jeder fur sich selbst entscheiden kann, ob er durch die Aneignung der eigenen Sterblichkeit eine volle und eigentliche Identitat stiften wird
Razlika esse-essentia u Sumi protiv pagana, II 52-54
No full textČlanak analizira Akvinčeve argumente za realnu razliku između suštine i bivstvovanja (esse) izložene u poglavljima 52-54 druge knjige Sume protiv pagana u širem kontekstu njegove metafizike. Prvo se analiziraju određenja samog Boga na osnovu realne razlike (Ipsum esse subsistens, tvorac, beskonačna savršenost), a potom uloga kategorija akta i potencije, primarnosti akta, odvajanje akta od forme u Tominom razumevanju bivstvovanja, kao i pojam egzistencijalnog učestvovanja; pritom se ukazuje na temeljnu razliku između odgovarajućih razumevanja tih kategorija kod Platona i Aristotela, sjedne strane, i Tome Akvinskog, s druge. Na kraju se analizira uloga dve vrste uzročnosti, delotvorne i formalne, u realnoj razlici
Baumgartenovo utemeljenje moderne estetike
No full textU ovom radu se razmatra Baumgartenovo utemeljenje moderne estetike kao nauke o čulnom saznanju. U tekstu se najpre ispituje mentalistička paradigma u novovekovnoj filozofiji kao misaona pozadina Baumgartenove filozofije i estetike (I). Zatim sledi razmatranje Baumgartenovih definicija estetike iz Meditacija o nekim aspektima pesničkog dela (1735), Metafizike (1739) i Estetike (1750) (II). Na kraju se razmatra Baumgartenova definicija estetike kao nauke o čulnom saznanju polazeći od Lajbnicovog učenja o različitim stupnjevima saznanja (III)
Science et philosophie chez Gilles Deleuze
No full textDeleuze n’attendra pas la fin de son œuvre pour formuler une théorie du rapport de la philosophie et de la science. Les premières formulations de ce problème apparaissent dès les années 1950-1960, dans les études sur Bergson et Nietzsche, puis dans Différence et répétition et Logique du sens. Il est vrai que cette question sera reprise en détail en 1991, dans Qu’est-ce que la philosophie ? Mais du début à la fin de l’œuvre, l’idée directrice ne changera pas. Cette idée nous paraît comporter trois aspects principaux : 1° dans une polémique contre l’héritage épistémologique néokantien, elle consiste d’abord à refuser la définition critique de la philosophie comme «réflexion sur la connaissance scientifique», et à lui substituer une conception inspirée de l’ontologie expressionniste de Bergson, qui répartit la science et la philosophie sur les deux moitiés de l’être ; 2° dans un effort pour réhabiliter le concept de dialectique, elle consiste ensuite à faire de la dialectique des Idées la sphère commune à la science et à la philosophie ; 3° enfin, dans le but de spécifier chaque forme de pensée, elle consiste à déterminer la manière dont chacune exprime ses Idées ou ses problèmes dans des signes propres. Ces trois aspects nous semblent définir le cadre le plus général de la conception deleuzienne du rapport de la science et de la philosophie. Nous les examinons ici successivement, en tenant compte exclusivement de la première période de l’œuvre de Deleuze, c’est-à-dire des ouvrages pré-guattariens
Why Does a Woman's Deliberative Faculty Have No Authority? Aristotle on the Political Role of Women
No full textIn this paper I will discuss Aristotle’s controversial philosophical views on women. I will critically examine three main interpretations of his claim that women have deliberative faculty “without authority”. According to the first line of interpretation, Aristotle has in mind that women’s incapacity of advice-giving and decision-making in public afairs are determined by conventions in the political context of his time. I will attempt to point out the disadvantages of this kind of interpretation. Furthermore, I will put forward the reasons why is implausible the more recent interpretation, given by Marguerite Deslauriers. According to her reading, the lack of authority of deliberative faculty in women means nothing else than the tasks over which women have authority are for the purpose of the tasks put forth by men. The prevailing interpretation among scholars is that, in Aristotle’s view, women are naturally inferior to men, due to the fact that they are all too frequently over-ruled by the irrational “forces” of their nature. I will argue that this line of interpretation elucidates what Aristotle presumably has in mind, although it makes his account of women and their rationality, if not inconclusive, then indisputably problematic. In other words, I attempt to prove that, if the prevailing line of interpretation is correct, such view of women produces some philosophically “insurmountable” problems for Aristotle. The aim of the last section of the paper is to point out how some of these problems could eventually be resolved
History versus Historicism: The Case of the Enlightenment
No full textČlanak nastoji relativizirati poslovičnu primjedbu historizma prosvjetiteljstvu za njegovu nepovijesnost. U prvome se dijelu unutar same škole filozofske historijske hermeneutike
pronalazi napor za rehabilitiranjem prosvjetiteljske filozofije povijesti pred napadima romantizma i pravedno procijene njeni dometi, da bi se potom čitavom historizmu suprotstavila
protufilozofska tradicija znanosti povijesti. Na primjeru razumijevanja povijesti čovječanstva Kanta i Herdera, u drugom dijelu rada izlažu se njihove rivalske koncepcije s namjerom testiranja opravdanosti zamjerke za manjak historijske svijesti prosvjetiteljstva i ukaže na korektiv koji »univerzalnoj povijesti« upućuje »kulturna povijest«. Zaključuje se da je uvriježeni refren o nepovijesnosti prosvjetiteljstva prije zgodna akademska poštapalica za svrstavanje u uredne rubrike povijesnofilozofskih usmjerenja nego što se može tekstualno dokumentirati i razložno braniti.This paper seeks to relativize the proverbial remark that historicism addressed to the Enlightenment for its unhistoricity. The first part finds the effort to rehabilitate the Enlightenment philosophy of history before the attacks of Romanticism and fair assessment of its achievements within the very school of philosophical historical hermeneutics, to be followed by opposing the entire Historicism a counter-philosophical tradition of the science of history. In the examples of Kant’s and Herder’s understanding of the history of mankind, the second part of the paper exhibits their rival concepts, in order to test the validity of criticism for the lack of historical consciousness of the Enlightenment and indicate the corrective that “cultural history” suggests to “universal history”. It is concluded that ingrained refrain about ahistorical Enlightenment is rather convenient academic buzzword for its inclusion in neat columns of historico-philosophical orientations than it can be textually documented and reasonably defende
Family Values and Modern Identities
No full textThis paper will consider the problem of identity which reflects ‘family values’
transmitted usually to the child in its first cultural environment. That's why the family is
substantial factor of enculturation: internalization of culture, developing a social identity,
providing an ascribed social status and early gender socialization – the child usually socialize
by getting used to routines of the family members, receiving signs of their needs and
expectations. Hence, the personal life experience of father and mother are crucial to the
resultant parental values that would be transmitted to the child. But apart from parental
identities, their upbringing practices and educational patterns also depend on cultural
worldviews and social policies. The collision among the two is present in Serbia where
cultural recognition of family values, originating from the traditional society, still seems
resilient to modernization policy (since the period of socialism with its ‘state feminism’ that
promoted women rights as ‘equality in employment’). Provoking paradox in the issue of
women rights, modern values also assumed a need to harmonize both of women's roles – as
industrial and as domestic labor force. Waiting for the idea of that harmonization to spread
globally, as the reconciliation of family values and modern identities, one should know that
mostly women (mother) mediate child's early self – development, and that modern
emancipation made that task even harder for her requiring greater engagement of men in the
child's care and domestic activities. Basically, it demands both halves of humanity to
emancipate as well, just this time maybe not so outwardly, from traditional and modern roles,
but inwardly, from egocentric drive to dominate. Only that could mean shifting the paradigm
from the obsolete age of domination towards the appealing age of partnership.Edited by:Tamara Petrović-TrifunovićSanja Milutinović BojanićGazela Pudar Drašk
