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The question this paper is concerned with is: what if Immanuel Kant found a
solution to the problem of the dualism of practical reason before Henry
Sidgwick even came to formulate it? A comparison of Sidgwick?s and Kant?s
approach to the problem of the dualism of practical reason is presented only
in general terms, but the author concludes that this is sufficient for
grasping the advantage of Kant?s solution to the problem.

In this paper, the author discusses foreign reception of Jovan Babic?s works,
which turns out to be very much alive and diverse. More precisely, the author
limits himself to a short and very partial review of reception of only two
Babic?s texts that, so far, attracted the most attention.

The idea of biotechnological enhancement of people for non-medical purposes
is not unambiguous. A gap that may arise between the ?cognitive? and
so-called ?moral? enhancement points precisely to this fact. This article
shows that, contrary to the intentions of its supporters, the idea according
to which moral enhancement has precedence over cognitive enhancement is
essentially just a new form of undermining human freedom.

The author insists that, within contemporary theory, common division of
social contract tradition on ?Hobbesian? and ?Kantian? line of thought is
entirely justified. Analyzing the theories of David Gauthier and Thomas
Scanlon, he also indicates the important difference between ?moral? and
?political? dimension of the idea of social contract. Finally, he rejects
recent attempts of identifying contractualism with constructivism.

Although the 'anthroponomical question' (as Kant has named it) is one of the oldest philosophical questions, the concept of 'anthroponomy' was never treated in philosophy as it deserves. However, anthroponomy, as a theory about what a man should or could be, was never neglected. In this article the author confines himself to analysis of Kant's, Nietzsche's and Sloterdijk's anthroponomical sketches.

The author claims that we should differentiate the concept, the conception and the ideal of Bildung. Based on these differences, Bildung could be considered as a kind of attitude, project, or as specific - normative and optative - practice. .

The article contains an explanation of the topic to be dealt with by the author within the work on the project "Regional and European Aspects of Integration Processes in Serbia: Civilization Preconditions, Reality and Prospects for the Future" of the Institute for Philosophy and Social Theory. A concern for the problem of Bildung reoccurs in social sciences. The author claims that we should elicit a dominated normative meaning from many senses of the concept of Bildung, in order to explain his vitality and the possibility of his interdisciplinary application in more appropriate way.

The author displays and reexamines Hare?s "two-level theory" of normative moral thinking ("intuitive" level and "critical" level), including goals that are intended by its establishing. Given Hare?s holism, the met ethical level, considered as fundamental or the "third" level, has notable effect on process of normative reasoning, especially if it is taken as one of the determinant of the critical moral thin king. Central part of the analysis is examination of utilitarian character of the theory.

(fra) Ce texte se propose de nuancer la dichotomie stricte entre les concepts d?histoire et de justice, qui est courante dans l?interpr?tation de la pens?e hobbesienne. L?attitude critique de Hobbes envers l?histoire s?explique par sa pol?mique contre l?h?ritage de l?antiquit? classique, qui d?coule de son projet d?une science rigoureuse de la morale et de la politique. Cependant la conception hobbesienne de la justice ne se laisse pas d?velopper sans faire appel ? certains ?l?ments factuels et empiriques; elle ne se r?duit donc pas ? une construction purement rationnelle. Ces ?l?ments ouvrent la pens?e hobbesienne ? la probl?matique de l?histoire r?elle; pour Hobbes, le repr?sentant le plus important de ce genre d?histoire est Thucydide. Enfin la dimension historique de la pens?e de Hobbes nous permet d?entrevoir chez lui un concept de justice plus large, qui franchit les limites de la justice contractuelle.