Marxism and Morality -- A Critical Examination of Marxist Ethics
In: Filozofski vestnik: FV, Band 16, Heft 1, S. 267-273
ISSN: 0353-4510
In: Filozofski vestnik: FV, Band 16, Heft 1, S. 267-273
ISSN: 0353-4510
In: Theologie Ost-West 9
The ethical distress of the (post)modern world stimulates and directs us to reflect our ethical and cultural grounds. Man is a transcendent being. He cannot reach or put in order immediate goods he needs if he is not prepared to acknowledge the grounds of his person and develop the virtues of prudence, love, hope, faith, wisdom, justice, courage, temperance etc. These are ethical questions concerning different worldviews and cannot be solved only by scientific methods. Many people who in the past did not care for religion as such, now take seriously religious personal and societal aspects of humane life. The fundamental crucial questions of man are ethical questions. They are in various ways related or perplexed with the question of faith and of science.
In: Filozofski vestnik: FV, Band 26, Heft 3, S. 97-114
ISSN: 0353-4510
Does science think or does it not think, this traditionally philosophical dilemma has today become, according to the central thesis of this essay, inherent to science itself. The author argues that it is in the interest of contemporary science itself to affirm itself as thought. It is precisely this perspective of science as thought which implies the ethical dimension of science. This is not to be understood in the sense of the necessity of some prohibitive instance such as an ethical demand, but rather in the sense that science, for its own internal reasons, should not give up regarding its desire: to be, both, an experiment of thought & a condition for thought. Only by being useful for thought can science be useful for something else. Adapted from the source document.
In: Filozofia: časopis Filozofického Ústavu Slovenskej Akadémie Vied, Band 59, Heft 1, S. 8-19
ISSN: 0046-385X
In: Filozofski vestnik: FV, Band 21, Heft 3, S. 7-22
ISSN: 0353-4510
In this paper, the author gives a detailed critical discussion of the conditions of possibility of the politics &/or ethics of enjoyment such as that conceived by Sade. She begins by discussing the hypothesis advanced by a set of eminent interpretations of Sade's work according to which there is an irreducible antagonism between disruptive passions & social bonds. The central theme of this essay -- that society is rooted in the imperative of enjoyment -- is elaborated on. As a consequence of this discussion, the author turns to the question of the evil inherent to enjoyment. She concludes that the entire project of the politics & ethics of enjoyment is centered on the deculpabilization of passions & enjoyment since, in Sade, the evilness of enjoyment is imputed to Nature. It could thus be said, argues the author, that Nature is Sade's "symptom," denouncing in this way that Sade, the theorist of enjoyment, is unable &/or unwilling to assume the evilness of enjoyment. Adapted from the source document.
In: Libra
In: Uprava, Band 8, Heft 1-2, S. 187-211
In: Filozofski vestnik: FV, Band 34, Heft 3, S. 35-56
ISSN: 0353-4510
In: Filozofski vestnik: FV, Band 30, Heft 3, S. 155-169
ISSN: 0353-4510
This article deals with the problems Foucault's work is faced with when entering its later phase. The analysis of discontinuities in history is replaced by an analysis of continuities in subjectifying sexuality. If in the first part of The History of Sexuality the subject was still the effect of power relations, the latter two parts introduce the possibility of the subject of mastery over pleasures, which can only affect politics through ethics. In analyzing the late Foucault & two contemporary authors inspired by his work, namely Judith Butler & Giorgio Agamben, we assert that Foucault's project encounters difficulties precisely at the point where it is supposed to be the strongest: thinking the ruptures & the excesses in both the flux of power relations as well as on the level of the singularity of enjoyment. Why can he not cope with this in a different manner than by animating the antique subject of "the care of the self," which searches for its consistency in self-control? Instead of resorting to the virtues of moderation, why does he not rather deal with the problems of the discontinued subject with the construction of a subject that would subjectify the discontinuity itself? Adapted from the source document.
My thesis is based on the premise that the change of the political system from socialism to post-socialism was not based on the otherwise branched out political education in socialism, but rather, on other factors of which the essential one is the third wave of democracy that swept across the Central, South and East European countries. (Inter)active citizenship can develop synergistically together with a positive attitude towards one's own country and with a stimulative influence on the citizens; with co-operation among the various (civil) groups and with modern education for citizenship (not only as the school subject of Citizenship Education and Ethics) as well as with its alternative goals together with the democratic and spiritual political culture. In view of the projected deadline for stability of democracy, which is expected to last 50 to 60 years, both types of culture are only at the initial phase of development in the new Slovenian state. ; Izhajamo iz teze, da spremembe političnega sistema iz socializma v postsocializem niso temeljile na sicer razvejenem političnem izobraževanju v socializmu, temveč na drugih dejavnikih, med katerimi je bistven tretji val demokracije, ki je zajel tudi srednje-, južno in vzhodnoevropske države. (lnter)aktivno državljanstvo se lahko razvija sinergično s pozitivnim odnosom do lastne države in spodbudnim vplivom na državljane, s sodelovanjem med različnimi (civilnimi) skupinami, s sodobnim izobraževanjem za državljanstvo (ne le s šolskim predmetom državljanska vzgoja in etika) in njegovimi alternativnimi cilji hkrati z demokratično in duhovno politično kulturo. Obe vrsti kulture sta v novi slovenski državi glede na predvideni rok za stabilnost demokracije, ki naj bi trajal 50-60 let, šele na začetni razvojni stopnji.
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