The author claims that freedom is what makes philosophy possible in its essence. Along with Kant, the author sees in freedom the spring of pure reason. It is in freedom, as a self-construed concept, that pure reason has its substance. The author goes then goes into the negative & positive concepts of freedom & analyzes the practical notion of freedom whose principles might secure world peace. Adapted from the source document.
In the wake of 11 September 2001 not only the scope & the goals of terrorism drastically expanded but also the circle of social groups & institutions it encroaches upon. The essence of the "classical" terrorism is aptly summarized by the old Chinese adage: "kill one, scare hundreds." The attack on the WTC altered these numbers not only for that attack but also for most terrorist attacks all over the world, so this aphorism might now run: "kill thousands, scare billions." If the classical terrorism was a sort of a "trio" whose participants were "terrorists & their victims & power." contemporary terrorism increasingly takes the font of a "quartet": "terrorists & their victims & power & mass media.". References. Adapted from the source document.
Endeavoring to establish the essence & the basic structural characteristics of the contemporary forms of terrorism the author firstly analyses different attempts to define the phenomenon itself as one of the most significant forms of the non-unconventional security threats. The paper points to different motives & objectives (political, social & other) of some actors that belong to various terrorist groups & organizations acting in the world today. In that regard, the approach of the states & international factors to this challenge should be different. As the author concludes that the results that have been achieved so far in the 'war on terror," as well as the consequences resulting from solely applying repression & the principle of non negotiation with terrorists, are such that should be critically reconsidered. References. Adapted from the source document.
In accordance with his practical philosophy, which views the essence of morality & right as "ought to" (Sollen), Kant deduces his notion of perpetual peace as the paragon of the relationship among rulers & states. Hegel's criticism of this view in his Philosophy of Law points to its three major flaws. The first is the very nature of the international legal system, which operates among independent states & whose sanctions do not provide a supra-sovereignty of a pan-international state. Further, treaties & agreements among states have no praetor & do not exclude war as "the natural state" among them. Finally, there is no universal international will, but only particular wills of individual states, which hardly achieve a consensus on war & peace. As a postulate of practical reason, perpetual peace remains a sheer ideal. Adapted from the source document.
In the past two decades, cyber-space became the new, 'fifth battlefield' in the field of international relations. Decision-makers and scholars agree that the major threat to national security of every state today is cyber-war, cyber-terror and cyber-crime. This is due to the lack of inter-state institutional and legal framework for cyber-space. Thus, the inter-state relations in cyber-space is one of classical Hobbesian anarchy. This article examines: 1. the essence and nature of cyber-space and its relation to international society, in the context of world technological domination that makes anarchy possible; 2. the main aspects of anarchy in cyber-space during the past two decades; 3. the possibility of institutionalization of international legal system (through multilateral treaty) in cyber-space, from the perspective of three distinct IR theoretical traditions: Hobbesian, rationalist and Kantian/moral. Adapted from the source document.
The author looks into Scheler's philosophy of war as stated in his work The Genius of War. In the context of Germany during World War One, Scheler polemicized with various interpretations of the essence & the nature of war, particularly with those that reduce wars to economic or sociological roots, & claimed that the spiritual drive behind the "real" war was only to increase power. The war for him is part of the human nature, but not as a mere struggle for survival but as the struggle for power that maximally exalts, expands & deepens the common & indivisible values of our moral consciousness. The author argues that Scheler's intention is to glorify war, counter to Kant's universalism & rationalism. He is particularly dismissive of Kant's idea of "eternal peace" & all that is linked with cosmopolitanism & pacifism. The author concludes that Scheler's philosophy is self-delusional. References. Adapted from the source document.
In all the systems aspiring towards free trade it is of essence to reconcile this interest with the protection of other values; also, the member stets agree to certain restrictions of their regulatory autonomy for the system on the whole to strike an optimal balance among the relevant interests. In relatively heterogeneous systems such as the World Trade Organization (WTO), the members hold on to a significant portion of their regulatory autonomy in order to protect their values though this hampers the liberalization of trade. In relatively homogeneous systems, however, such as the European Union (EU), the members find it opportune to agree to tighter restrictions of their regulatory autonomy since thus they allow for increased trade without severely harming the other values. For Croatia it is good that the liberalization of trade & the restriction of regulatory autonomy have been gradual, occurring in four stages: the WTO membership, the Stabilization & Accession Agreement, negotiations on the EU membership & eventually the full EU membership. References. Adapted from the source document.
In all the systems aspiring towards free trade it is of essence to reconcile this interest with the protection of other values; also, the member stets agree to certain restrictions of their regulatory autonomy for the system on the whole to strike an optimal balance among the relevant interests. In relatively heterogeneous systems such as the World Trade Organization (WTO), the members hold on to a significant portion of their regulatory autonomy in order to protect their values though this hampers the liberalization of trade. In relatively homogeneous systems, however, such as the European Union (EU), the members find it opportune to agree to tighter restrictions of their regulatory autonomy since thus they allow for increased trade without severely harming the other values. For Croatia it is good that the liberalization of trade & the restriction of regulatory autonomy have been gradual, occurring in four stages: the WTO membership, the Stabilization & Accession Agreement, negotiations on the EU membership & eventually the full EU membership. References. Adapted from the source document.
The study is a contribution to the discussion on the definition of war in the modern era & focuses on contemporary debates. By exploring the essence of politics & nation, in line with Carl Schmitt's theory of politics & by taking into consideration the forms of national liberation wars, the author points to the inadequacy of von Clausewitz's instrumental/political definition of war & lists most critical remarks to this theory. The author describes other theories, such as the pure war theory (war separated from politics) & the existential war theory (a political entity is being shaped & coming into being). Then he systematically lays out the modern concept of the nation & the corresponding definition of war. In defining wars, the author relies on the modern philosophy of the subject, particularly by G. W. F. Hegel, & on Scheler's theory of nation & war. Finally, the study shows that international relations are still to a large extent determined by the nationally based politics, & that contemporary wars include many features of international & national-liberation wars. 14 References. Adapted from the source document.
Rad se bavi temeljnim karakteristikama dogmatskog mišljenja, posebno imajući u vidu odnos prema stvaralačkoj biti čovjeka. Problematizirajući razvoj čovjeka i njegove (samo) percepcije u uvjetima poželjne jednoznačnosti i limitirane slobode, rad ukazuje na neophodnost stalnog prevladavanja danih mogućnosti, te istaknuti značaj slobodarskih, antidogmatskih praksi u cilju ozbiljenja humanističke filozofije. Referirajući na temeljne pretpostavke filozofije Danka Grlića, rad ispituje konsekvence političke instrumentizacije Marxa, upozorava na jednodimenzionalnost dogmatskog mišljenja i naglašava antidogmatsku prirodu izvornog marksizma. ; The paper deals with basic characteristics of dogmatic thinking, taking into consideration especially the relation towards the creative essence of the human being. Discussing the development of human being and its (self)perception in the conditions of desirable uniformity and limited freedom, the paper strives to point at the inevitability of continuous overcoming of given possibility and point out the meaning of candid, antidogmatic practices aimed at making the humanistic philosophy come to be. Referring to the basic assumptions of Danko Grlić's philosophy, the work examines the implications of Marx's political instrumentalisation, draws attention to the one-dimensionality of dogmatic thinking and emphasises the antidogmatic nature of original Marxism.
This article presents a discussion of the essence of moral, political theology, one which is specifically related to the political life and the public attitude with which Croatia would like to enter the European Union and make itself more present in the world. It is a theology which strives to actively contribute to the process of the humanisation of society. Theology, as an attitude of critical reasoning, plays a fundamental role in the process of the liberation of man and the strengthening of the Christian community by helping to liberate them from all types of fetishes and idolatry. At the same time, it helps avoid the kind of fatal narcissism which impoverishes human relationships. Understood in this way, every kind of theology, and especially political theology, has a permanent and necessary role to play in the process of liberation from all forms of religious alienation. This alienation is generally something which the ecclesiastical institutions themselves produce when they obstruct or hinder the Word of God being approached in an authentic way. Adapted from the source document.
Raspad Sovjetskog Saveza uzrokovao je nezapamćenu geopolitičku katastrofu u modernoj povijesti, ostavljajući nestabilne međuetničke prostore sudbini vlastitih nacionalizama. Sovjetski etno-kartografi su kompromisnim rješenjima ustrojili dinamičan prostor novog euroazijskog carstva ignorirajući i odgađajući srž međuetničkih problema. Sovjetskom politikom stvoreni su uvjeti za kontrolu Južnog Kavkaza koristeći međusobne odnose naroda za održavanje moći centralne vlasti pritom potpaljujući međuetničke sukobe. Iako su sovjetske politike težile rješavanju problema, njihov cilj je bio kontrola prostora Južnog Kavkaza pomoću čvrste državne moći čijim su nestankom i započeli odgođeni sukobi koji traju i dandanas. ; The collapse of the Soviet Union has caused an unprecedented geopolitical catastrophe in modern history, leaving unstable inter-ethnic spaces to the fate of their own nationalisms. Soviet ethno-cartographers formed the dynamic space of a new Eurasian empire with compromise solutions, ignoring and delaying the essence of inter-ethnic problems in the South Caucasus. Soviet policies created the conditions for the control of the South Caucasus by using the interrelations of its peoples to maintain the power of the central government, and by stoking inter-ethnic conflicts. Although Soviet policies sought to address the problem, their goal was to control the South Caucasus by means of state power, the disappearance of which marked the beginning of deferred conflicts that continue to this day.
With the new concept that he invented and promoted - 'Life-World' ('Lebenswelt') - Husserl for the first time in the history of philosophy problematized something that had not been seen as a particular problem before him. The world, as something primary and self-evident, was simply overlooked as a problem. This is the result of the fact that we forever live in some world, and the world is thus for us always something self-evident. It is thus an unquestioned area full of our many questions and considerations. This is so because all our academic achievements have been made within the Life-World: they receive meaning from it. Husserl's main aim was to understand this self-evidentness, with which we have always been viewing the world's Sein. It is from this position that we establish the existence of the 'world as it is', the one which we live in. Thus, all interpretations - whether they are myths, or science, or philosophy - are grounded in the Life-World, and they return and belong explicitly or implicitly into this concrete World. The aim of phenomenology is to interpret and analyse this self-evidentness of the essence of the concrete World, and this is what Husserl tries to do through the idea of one ontology of the Life-World. Adapted from the source document.
With the new concept that he invented and promoted - 'Life-World' ('Lebenswelt') - Husserl for the first time in the history of philosophy problematized something that had not been seen as a particular problem before him. The world, as something primary and self-evident, was simply overlooked as a problem. This is the result of the fact that we forever live in some world, and the world is thus for us always something self-evident. It is thus an unquestioned area full of our many questions and considerations. This is so because all our academic achievements have been made within the Life-World: they receive meaning from it. Husserl's main aim was to understand this self-evidentness, with which we have always been viewing the world's Sein. It is from this position that we establish the existence of the 'world as it is', the one which we live in. Thus, all interpretations - whether they are myths, or science, or philosophy - are grounded in the Life-World, and they return and belong explicitly or implicitly into this concrete World. The aim of phenomenology is to interpret and analyse this self-evidentness of the essence of the concrete World, and this is what Husserl tries to do through the idea of one ontology of the Life-World. Adapted from the source document.
The article deals with the analysis of multiculturalism as an ideology of political integration in modern pluralistic societies of liberal democracy. The author develops the thesis that the self-proclaimed end of the policy of multiculturalism in European integration should not be considered the end of multiculturalism as a failed policy of "cultural differences", but quite the opposite: the essence of the ideology of liberal multiculturalism in general -- the ideology of political integration. Since the existence of parallel societies and politics in Western societies under rule of technocracy elite has been explained by the reasons of cultural distances and the dialogue of cultures, the need arises to review the entire legacy of political theories and models of multiculturalism in a situation when it comes to the destruction of the very concept of society in a globalized neo-liberal project of economics, politics and culture. The author has reviewed the case of two paradigms -- the political liberalism of Rawls and Habermas, and the politics of identity as difference of Young and Kymlicka -- and argues that the way out of the vicious circle of political universalism without the protection of minorities and cultural particularism without belonging to the "new" political community and society can have no credibility without a radical deconstruction of culture as ideology. The question of identity is no longer a question of preserving cultural values at the time of dissolution of social structures of the global era, but a question turned to the power apparatus as identity. Adapted from the source document.
