Suchergebnisse

Padom Zapadnog Rimskog Carstva 476. poslije Kr. te ulaskom Gota u Rim, Europa se raspala na mnogo tada neorganiziranih, nepovezanih entiteta koji su započinjali izgradnju vlastitoga kulturnog i političkog identiteta. Kako je vrijeme prolazilo, tako se sve više gubio jedan unificirani mjerni sustav (rekli bismo: antički SI sustav mjera) te sve ono kulturno i tehnološko naslijeđe koje je Rim nakon sebe ostavio. Mjerni sustav uvijek je potreban da bi bilo koji vid društvene aktivnosti uopće opstao. S obzirom da je područje rimskog utjecaja bilo ogromno, a da je na njemu nastalo mnogo novih entiteta, nisu se uspjeli zadržati već uvriježeni mjerni sustavi nego su se počeli stvarati i upotrebljavati lokalni sustavi. Uporaba lokalnih mjernih sustava bila je katkad toliko rascjepkana da su gradovi koji su jedni drugima vidjeli zidine imali potpuno drugačije definirane odnose unutar mjernih sustava. Opisivanje svih mjernih jedinica tijekom srednjeg vijeka zahtijevalo bi puno vremena. Ovdje će biti opisano sve ono što se odnosi na mjerenje mase, što izravno ili neizravno utječe na točnost odnosno bolje rečeno vjerodostojnost izmjera, poglavito pri obavljanju razmjene novca u trgovanju na područjima s različitim mjernim sustavima. Te pojave često su iskorištavali ovlašteni mjenjači novca koji su na "zakonit" način potkradali drugu stranu.

U radu se donosi presjek izvora (epigrafičkih, diplomatičkih, narativnih, kartografskih) i kritički pogled u historiografiju za srednjovjekovni i ranonovovjekovni Beram, koji u kontekstu hrvatskoga glagoljaštva zauzima iznimno važno mjesto. Iako je riječ o ruralnome području s pojedinim urbanim elementima – jedan je od kaštela Pazinske knežije sa statusom gradića (Stätl) te župa Porečke biskupije – to mjesto baštini povijesnoumjetničke i glagoljične spomenike iznimne važnosti. U prvome su to redu hrvatskoglagoljični rukopisi Prvi i Drugi beramski misal te Prvi i Drugi beramski brevijar (danas svi u Narodnoj in univerzitetnoj knjižnici u Ljubljani, Slovenija) te župna crkva sv. Martina, izvorno srednjovjekovno zdanje, o čemu svjedoči glagoljični natpis iz 1431., i gotička crkva sv. Marije na Škrilinah sa zidnim slikama (freskama) koje je 1474. slikao majstor Vincent iz Kastva (lat. Vincentius de Castua). Te su freske jedan od najvrjednijih radova domaće istarske srednjovjekovne umjetnosti. Poseban će se naglasak staviti na izvore (osobito na neobjavljene zapisnike vizitacija porečkih biskupa tijekom 17. i 18. stoljeća) i historiografiju u pogledu proučavanja Berma i njegove spomeničke te rukopisne baštine s pokušajem davanja odgovora na jedno od ključnih pitanja: kakve su bile političke i crkvene, društveno-gospodarske, a napose kulturne prilike u Bermu u promatranome razdoblju kao preduvjet za razumijevanje mjesta čuvanja i mogućega nastanka pojedinih glagoljičnih rukopisa koji se povezuju s tamošnjom župom. ; Beram is a settlement in central Istria (Croatia) that has existed since the early Middle Ages. Its predominantly Slavic-Croatian character has been verified very early in archival records and documents, as well as in its Glagolitic cultural features. Beram (Vermo in Italian, Verm in German) holds an important place in the study of Mediaeval Istria and Croatian Glagolitism. Though it is a rural area with some urban elements (it was one of the castles of Pazin County, and had e.g. 148 hearths in 1578, with the status of a minor city [Ger. Stätl]), this settlement boasts historical and artistic monuments and a Glagolitic heritage of exceptional importance. Primarily, these consist of Croatian Glagolitic manuscripts (the 15th-century First and Second Missal of Beram and the First and Second Beram Breviary, held at the National and University Library in Ljubljana, Slovenia); the present day parish church of St. Martin, originally from 1431; and the Gothic church of St. Mary on Škrilinah with frescoes painted in 1474 by master Vincent of Kastav (Lat. Vincentius de Castua). These frescoes are among the most valuable works of local Istrian Mediaeval art. In the early modern period (16th to 18th century), Beram was host to both dramatic wartime conflicts (1615-1618) and an attempt at spiritual regeneration by means of Catholic restoration. It is a place that was divided in terms of government during the period under study. While administratively belonging to the Habsburg Monarchy, spiritual authority was exercised by a Venetian subject holding the office of bishop of Poreč. This fact will represent an important obstacle in the spiritual development of both this and other micro-locations in Istria. The paper analyses the cultural, social, and religious circumstances of Beram throughout a period stretching from the Middle Ages to the early modern period. The paper is also based on the existing historiographic literature and an unpublished 17th-century record of pastoral visitations. Special emphasis is placed on the historical perspective of the study of Beram and its sacral and manuscript heritage from the Middle Ages to the early modern period; an interdisciplinary approach to future research and appreciation of this historical region is suggested. A review of published works related to the history of the Catholic Church in Istria is also provided, noting that an overview of the Istrian Church's history in the 16th and 17th centuries has yet to be produced. Details are also provided concerning archival materials from the period found in depositories such as the Diocesan Archives in Poreč, the Diocesan Archives of Trieste, and the Vatican Apostolic Archive, as well as in local parish archives and registers, which were mainly written in Glagolitic. The authors will seek to guide scholars to this rich vein of sources as a basis for future research.

The author initiates the article with the theory that the concept of sovereignty significantly differs in the late Middle Ages & the early modern age. Bodin gave to the sovereign the competency to both legislate & command, thus creating a significant shift forward from the medieval monarchical competency. Although he connected the two competencies, he was still unable to make the sovereign master of law but only master of statutes, with some limitations. The modern age recognizes two types of sovereignty: sovereignty of the sovereign & sovereignty of the people. The first case deals with absolute monarchies, while the second is concerned with democracies. Today, only the latter case is politically relevant. The author differentiates between 'the people' as a group of autonomous individuals, & 'the people' as an organic entity. The first form of political unity comes from autonomous individuals, & sees in the government only limiting power, while the second sees the basis for political unity in the whole of the ethnic body, culture, language, religion, history, etc. The second form has its roots in the romanticism of the 19th century; since the fall of socialist systems, it is again dominant in political thought & practice. The author warns of the dangers of one-sided use of organic unity in the creation of political communities & considers a combination of national & individual elements (democratic & liberal) the only successful basis for sovereignty. Adapted from the source document.

U radu se raspravlja o prisutnosti i aktualnosti filozofskog, dakle kritičkog promišljaja fenomena psihe i psihijatrije na geo-povijesnom tlu Republike Hrvatske, s metodološkim fokusom na: reprezentativne autore, spise i inicijative relevantne za navedeni diskurs, prisutnost sistematskog provođenja obrazovanja u sklopu fakultetskih kurikuluma, te izdavačku aktivnost tematski usmjerenu na problematiku psihe. Usmjerit će se i na domenu odnosa filozofije i psihe/psihijatrije u povijesnoj mereološkoj konstelaciji, njezin značaj za filozofiju psihe, kao i kategorički neodvojivi odnos filozofije i izučavanja psihe per se. Autor uvodi tezu da je filozofija psihe idealan misaoni poligon na kojem se isprepliću rudimentarni filozofijski disciplinarni smjerovi u rasponu od hermeneutike, fenomenologije, ontologije, epistemologije, logike, pa do socijalne i političke filozofije, filozofije egzistencije i etike. Kao idealni znanstveno-filozofski meritor predlaže se orijentacijska disciplina integrativne bioetike kao teleološki most za sjedinjavanje navedenih filozofskih disciplina. Pritom je naglasak na predmetu fenomena života, koji je evaluiran u analogiji sa semantikom predsokratovskog pojma ψυχή (psukhe). ; The paper discusses the presence and actuality of the philosophical, and therefore critical, think-ing of the phenomena of psyche and psychiatry in the geo-historical space of the Republic of Croatia. Its methodological focus is on: representative authors, writings and initiatives relevant to the mentioned discourse, the presence of systematic education within the faculty curriculum, and the publishing activity focused on the issues ofpsyche. The focus will be on the relationship between philosophy and psyche/psychiatry in the historical mereological constellation, on its importance for the philosophy of psyche, as well as the categorically inseparable relationship between philosophy and the perception of psyche. The author introduces the thesis that the philosophy of psyche is an ideal thinking polygon upon which rudimentary philosophical disciplinary directions are intertwined, ranging from hermeneutics, phenomenology, ontology, epistemology, and logic, to social and political philosophy, the philosophy of existence, and ethics. As an ideal scientific-philosophical descriptor, I suggest the discipline of integrative bioethics, which I look at as a teleological bridge for combining these disciplines. The emphasis will be on the subject of life phenomena, which I look at in an analogy with the pre-Socratic semantics of ψυχή (psukhe) as the dialectical synthesis of mind (nousj) and body (soma).

Revolucija je jedan od središnjih koncepata filozofije prakse. Prema Gaji Petroviću, revolucija je najautentičniji oblik slobode i najistinskija ljudska praksa te istina i duboka potreba našeg vremena ako čovjek želi ostati i u punoj mjeri postati čovjek (Filozofija prakse). Slično razumijevanje nudi i Milan Kangrga koji u njoj nalazi nužan uvjet i oznaku svakog prekoračivanja horizonta postojećeg svijeta. U ovome radu pokazujem koliko su u svojoj filozofiji prekoračili uske okvire tumačenja Marxova pojma revolucije kao isključivo političkog i/ili socijalnog fenomena. ; Revolution is one of the central categories in the Praxis Philosophy. According to Gajo Petrović, revolution is the most authentic form of freedom and the most genuine human praxis as well as the truth and a deep need of our time if a human wants to stay and entirely become a human (Filozofija prakse [Philosophy of praxis]). A similar understanding is offered by Milan Kangrga who sees revolution as a necessary condition for overcoming the horizon of the present world. In this paper, I show how far did they go in crossing the narrow frames of the interpretation of Marx's concept of revolution as merely political and/or social event.

The author distinguishes between the antiquity's & Middle Ages' teachings on natural law & justice as a virtue & the modern-age Hobbes' theory of the prerequisites of the legal system. Hobbes' theory identifies the prerequisites of the legal system & describes the institution of legal constraint which guarantees the rule of law. The author points to the central historical difference between these paradigms. Finally, the author traces the evolution of Hobbes' paradigm in Kant's philosophy of right. Adapted from the source document.

Svrha ovoga rada je ustanoviti temeljni razlog Platonove izjave da je filozofija najveća muzika. Smatrajući da je glavni uzrok pretpostavljenoj nejasnoći te tvrdnje drugačije poimanje muzike i filozofije kod Platona u odnosu na današnje, autor najprije izlaže izvorni grčki pojam muzike uspoređujući ga sa suvremenim. U drugom dijelu istražuje Platonov odnos prema muzici, ispitujući kakvu joj je ulogu dodijelio u svojoj filozofiji. Pokazuje se kako je uvriježena predodžba o Platonovu omalovažavanju pjesništva pogrešna. Svoje viđenje slo­ženijeg i pozitivnijeg Platonova odnosa prema muzici autor povezuje s njegovim političkim favoriziranjem frigijskog modusa, otkrivajući u tome slabo zapažen dionizijski aspekt kod Platona. Zaključuje se da tek uz brižljivu kulturološku kontekstualizaciju grčke filozofije postaje jasno zašto je ona za Platona bila najveća muzika. ; The purpose of this paper is to establish a fundamental reason for Plato's claim that philosophy is the greatest music. Holding that the main reason for its supposed unclearness is in fact a discrepancy in understanding of music and philosophy in Plato in respect to modern meaning, author firstly elaborates on the original Greek notion on music and compares it with the contemporary one. In the second part of the paper, author explored Plato's relationship with music, examining what role did he give to the music in his philosophy. It turns out that the traditional view of Plato's negative attitude towards music is false. Author provides a reader with a more complex analysis of the problem and offers a positive view on music in respect to Plato, which he then links to Plato's political preference of Phrygian mode, pointing towards rarely observed Dionysian aspect in Plato's thought. Only a proper cultural contextualization of Greek philosophy can get us closer to understanding why, for Plato, philosophy was greatest kind of music.

The authors of this text consider the third form of representation developed in the medieval doctrine of corporation, the so-called identity or pars pro toto representation. It concerns a relationship in which a part of the corporation -- council, assembly, or some members -- is considered identical to the whole body of the corporation in terms of its activity. The main purpose of identity representation is to mediate the idea of legal unity of corporation with the multitude of its members or parts of which it consists: by the act of representation different parts of the corporation form its legal unity at the moment of reaching decisions. Unlike in agency representation, the position of the representative is thus not the consequence of authorisation or of the transfer of power of action by those represented: the representative and the represented are not two separate legal entities; rather, it is considered that with the action of its "elevated" part, the corporation acts by itself. The text presents three fundamental subtypes of identity representation: Marsilius of Padua's valentior pars, rendering majority decisions on issues concerning the corporation as a whole, and a permanent representative body. Special attention is given to the Conciliar Movement in which identity representation played an important part, and to the first association of representation through identity with the idea of authorisation in the thought of Nicholas of Cues. The text looks into estate assemblies of German Lander (provinces) in the period prior to the French Revolution as an example of historic institutionalisation of identity representation. Adapted from the source document.

U prvom dijelu članka izlaže se tradicionalistička kritika Francuske revolucije, prvenstveno kroz autore Josepha de Maistrea i Edmunda Burkea. Drugi dio posvećen je recepciji protestantizma katoličke reakcije, naročito s obzirom na detektiranje »duha pobune« u njemu, kao jezgra onog držanja ili mentaliteta koji će obilježiti nastupajuće subverzivne političke i društvene prevrate. Zaključni dio rada prikazuje utjecaje i obrade rane konzervativne misli u suvremenosti, nalazeći da je ona, u istrajnom proturječju prema radikalnoj društvenoj reformi, imala ulogu ponekad razložne opomene i, rjeđe, korektiva pretencioznim revolucionarnim zahvatima. ; In the first part of the paper, the traditionalistic critique of the French Revolution is presented, primarily through the characters of Joseph de Maistre and Edmund Burke. The second part is dedicated to the reception of the Protestantism of the Catholic reaction, especially in the view of detecting the 'spirit of rebellion' in it, as the nucleus of the posture or mentality that will mark the emerging subversive political and social upheavals. The concluding part of the paper exposes the influence and treatment of early conservative thought in modernity, finding that, in a persistent struggle against radical social reform, it sometimes had the role of the reasonable warning and, more rarely, the corrective of pretentious revolutionary interventions.