University of Arts in Belgrade
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Intentionality and Objectification - Husserl and Simmel on the Cognitive and Social Conditions of Experience
No full textHusserl’s transcendental turn can be best regarded as a turn in his phenomenological models of intentionality. While in the Logical Investiga¬tions, he maintains a conception according to which intentionality is a struc¬ture of cognitive directedness in which objectification plays a formative role, in his later works the intentional relation is considered as a structure of con-sciousness founded on a sphere of purely subjective interiority. This paper argues that if Husserl had extended the scope of his early phenomenological research to the problems of object formation in the domain of historical and cultural sciences (Geisteswissenschaften), the radical subjectively oriented transformation of his theory of intentionality would have been much more difficult, if not impossible. We also argue that in Simmel’s theory of historical cognition and culture one can detect the elements of a theory of intentionality that can account for what is missing in Husserl, namely the attention devoted to the specific constitution of social and cultural objects. It is precisely the objective mediation through exteriorization and symbolization deployed in social and cultural values, and in historical time that constitutes the specifi¬city of these objects which also conditions subjective experiencing, rather than remains dependent on it
Ideological conflicts in Slovenia over religious issues
No full textSince attaining independence, Latin pattern (Martin, 1978) disputes and conflicts have characterized the Slovenian political scene, particularly as to relations between the state and religious communities. Slovenia adopted a law on the issue only in 2006, availing itself of the law from the 1970s. The 2007 Religious Freedom Act contained many privileges for the dominant Roman Catholic Church, including those of a symbolic nature and those of an eco¬nomic one. The Constitutional Court declared the Act unconstitutional and void, departing from the European Convention of Human Rights and the case law of the European Court of Human Rights. Thus, it set other beliefs at the same level with religious ones, did away with many privileges and obstacles in recognition and registration of new religious communities. However, this decision has legislatively been implemented only in a small portion, remaining to be fully implemented. However, the absence of substantive agreements with the Holy See and the absence of religious instruction in public schools indi¬cate a pre do mi nan ce of li be ralism on the pu blic sce ne
Šta radi reforma? O pretvaranju tamnice u zatvor
No full textTekst preispituje značenje pojma reforme. Da li je reforma čin ili proces; šta je objekt reforme i kako se ona izvodi; da li je domet njenog delo- vanja ograničen ili zahvata dublje društvene strukture? Pojmu reforme se prilazi genealoški, posredstvom analize ustanovljenja institucije zatvora u Velikoj Britaniji u XVIII i XIX veku. Premda se analizira specifično razdoblje i podneblje, iz ovog mikrouzorka se izvode zaključci koji nadilaze istorijski uslovljenu analizu. Cilj teksta je da se pokaže da se reforma mora razumeti kao izraz i učinak duboke transformacije političkog, i kao obuhvatan, multi- lateralan i disperzivan proces koji prodire i na temeljen način menja postojeće društvene odnose
Well-being, Capabilities and Philosophical Practice
No full textThe concept of well being has become the main criterion to assess quality of life in contemporary society. Individual well-being describes the individual quality of life, while social well-being refers to quality of life in a society. Given that well-being has a multitude of dimensions, a unique definition of it is elusive to scholars. In this article social well-being is conceptualised as a dynamic process within the context set by social integration as one’s relationship to society and the community. This includes the quality of interaction between the individual and society and one’s ‘social actualisation’ understood as the realisattion of one’s social capacities. Social actualisation also involves one’s ability to influence social processes and to benefit from social cohesion, which consists, in any society, of the quality, organisation and functioning of the social world. Hence the ability to impact society is an integral part of individual well being. This paper suggests that philosophical practice as a new paradigm in the humanities holds out promise for the improvement of both individual and social well-being
Two Attempts at Grounding Social Critique in„Ordinary“ Actors’ Perspectives: The Critical Theories of Nancy Fraser and Axel Honneth
No full textThis paper analyzes two contemporary, „third-generation“ perspectives within critical theory – Nancy Fraser’s and Axel Honneth’s – with the aim of examining the degree to which the two authors succeed in grounding the normative criteria of social critique in the perspectives of ’ordinary’ social actors, as opposed to speculative social theory. To that end, the author focuses on the influential debate between Fraser and Honneth Redistribution or Re- cognition? which concerns the appropriate normative foundations of a „post-
metaphysical“ critical theory, and attempts to reconstruct the fundamental 29
disagreements between Fraser and Honneth over the meaning and tasks of critical theory. The author concludes that both critical theorists ultimately secure the normative foundations of critique through substantive theorizations of the social, which frame the two authors’ „reconstructions“ of the normativity of everyday social action, but argues that post-metaphysical critical theory does not have to abandon comprehensive social theory in order to be epistmo- logically „non-authoritarian“
Securitizing Migration in the European Union: from Openness to Ban-Opticon
No full textThis paper offers a view on why and how migrations have been perceived as a security threat in the European Union. The underlining question posed is how the ambition of EU nation-states to control the entry and movement of people can be reconciled with liberal standards promoting human rights, open borders and humanitarian values. The author uses the theory of securitization, Didier Bigo’s concept of Ban-opticon and human security concept as theoretical grounds, while the normative and political discourse analyses are utilized to show the EU practice. The intention is to show that while the number of migrants has not been significantly change in the last years, the public perception is different, especially due to the Arab Spring. The EU, which integration and long-time economic success would not be possible without constant influx of the immigrants, in the recent years developed people unfriendly migration control system. I argue that such system came as a result of several factors, most notably societal securitization. As the Arab turmoil coincides with the post 9/11 changes in security policies, economic crisis and the rise of far right parties in several EU Member States, the migration issue has been increasingly securitized. EU’s legal norms and methods follow such societal securitization. Tight border control (including increased surveillance), usage of buffer zones and externalization of border control are crucial EU methods of dealing with migration. The author concludes that while migrations have a clear security dimension, they are best addressed through rights-based policies
