Društveno odgovorno poslovanje (DOP) definira se kao inteligentna i objektivna briga poduzeća za dobrobit društva što ograničava ponašanje pojedinaca i korporacija od krajnje destruktivnih aktivnosti, bez obzira na to koliko one brzo bile profitabilne te vodi u smjer pozitivnih doprinosa dobru ljudi što može biti definirano na različite načine. Nadalje, DOP podrazumijeva politike i programe privatnih poduzeća koji idu izvan zakonskih obveza kao odgovor na pritiske javnosti i očekivanja društva te podrazumijeva pažnju s kojom se na etičan i društveno odgovoran način odnosimo prema interesno-utjecajnim skupinama koje se nalaze izvan, ali i unutar organizacije. U ovom radu pokušat će se sagledati važnost i značenje termina društveno odgovorno poslovanje poduzeća onako kako ga opisuju brojne definicije koje upućuju da se uz ispunjavanje zakonskih obveza, u osnovi radi o investiranju u ljudski kapital, okoliš i odnose s okolinom ad intra i ad extra, a u fokusu rada bit će eksterni elementi i doprinosi društveno odgovornom poslovanju poput kulturoloških, religijski i ekoloških doprinosa i zahtjeva. Na temelju ukratko predstavljenih kulturoloških, religijskih i ekoloških doprinosa i zahtjeva, zaključak rada pokušat će ponuditi smjernice za što je moguće kvalitetniju implementaciju društveno odgovornog poslovanja u jedno društvo. ; Corporate social responsibility (CSR) is defined as an intelligent and objective concern of a company for the wellbeing of a society which limits the behavior of individuals as well as corporations from highly destructive activities, regardless of their profit-making potential. It should lead into the direction of positive contributions to the welfare of people, which can be specified in different ways. In addition, CSR implies private companies' policies and programmes which go beyond the legal obligations as a response to public pressure and expectations of society and entails ethical as well as socially responsible attention to interest groups which are both outside and inside an organization. In this paper we will try to consider the importance and meaning of the corporate social responsibility within one company in the way it has been described in numerous definitions in which it was pointed that along with the fulfillment of the legal obligations it is actually about the investment in human capital, environment, and relationships with environment ad intra and ad extra. Our focus will be on the external elements and the contributions to the corporate social responsibility such as cultural, religious, and ecological contributions and demands. On the basis of briefly presented cultural, religious, and ecological contributions and demands, in the conclusion of this paper, we will try to offer directions for high-quality implementation of corporate social responsibility into a society.
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.
U radu se razmatra Lockeovo poimanje prirodnoga stanja kao prve sekvence njegove kontraktualističke naracije te razlozi za napuštanje toga prirodnoga stanja i dragovoljni ulazak pojedinaca u političku zajednicu. Pojedinci na temelju izričitog pristanka, odnosno društvenog ugovora, postaju članovima političke zajednice. Motiv za stvaranje političke zajednice je očuvanje vlasništva koje je u Lockeovoj filozofiji politike, suprotno teoretičarima njegova doba kao što su Grotius, Hobbes i Pufendorf, pojmljeno kao pretpolitička kategorija. Locke vlasništvo poima na dvostruki način: u širem smislu riječi ono podrazumijeva život, slobodu i imetak pojedinca, a u užem smislu riječi vlasništvo označava samo imetak. Političkoj zajednici kao ustanovljenoj državi namijenjena je samo instrumentalna uloga koja se sastoji od toga da kao nepristrani sudac razrješava sporove, osigura očuvanje imovine te da među pojedincima sprečava moguće nasilje i prevare koje nastaju zbog velikih razlika u vlasniš¬tvu. Država sprečava osobno provođenje prirodnog zakona jer se time politička zajednica i njezini građani štite od pristranosti posrnulih pojedinaca. Autor u članku nastoji ponuditi kritičko-analitičku rekonstrukciju Lockeove argumentacije prirodnog stanja i kontraktualističkog opravdanja same konstitucije i načina djelovanja političke zajednice. ; This paper discusses Locke's conception of the natural state as the first sequence in his contractualism narration, and the reasons for the abandonment of natural state and voluntary entry of individuals into political community. Individuals under the explicit consent apropos social contract become the members of political community. The motive for the creation of political community as the preservation of property was conceived as a pre-political category in Locke's philosophy of politics, contrary to the theorists of his time such as Grotius, Hobbes, and Pufendorf. Locke thinks of the ownership in two ways: in the wider sense of the word, it means life, liberty and property of the individual, but in the strict sense it means to posses property. Political community, established as state, is intended to have an instrumental role which consists of having an impartial judge settling disputes, ensuring the preservation of property, and preventing possible violence and deception among individuals, arising from large difference in the property possession. The state prevents the personal implementation of natural law because it is the way in which the state can protect political community and its citizens from biased troubled individuals. The author seeks to offer the critical and analytical reconstruction of Locke's argument of natural state and the contractualist justification for the constitution and modus operandi of the political community.
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.
Članak je nastojanje da se razmisli o budućnosti komparativne političke i socijalne filozofije na temelju interakcije s empirijskim i teorijskim istraživanjima u društvenim znanostima i humanistici. Sastoji se od četiri dijela: 1. Kratke prezentacije izvora »komparativnog zaokreta« i četvrtog vala kritike eurocentrizma; 2. Razmišljanja o problemu »višestrukih moderna« (»nove moderne«) kao posljedice »komparativnog zaokreta« i izazova za ideju društva i politike temeljene na konceptu sekularnog javnog uma; 3. Reference na izazov klasičnoj postavci javne sfere (ukorijenjene u idealu javnog uma) razvijene od strane Nilüfer Göle koja je istraživala novu »islamsku javnu vidljivost kao kritiku sekularne verzije javne sfere« u Zapadnoj Europi. ; The paper is an effort to reflect on the prospects of comparative political and social philosophy based on interaction with empirical and theoretical research in the social sciences and humanities. It consists of the following components: 1. Short presentation of the sources of the "comparative turn" and the fourth wave of the critique of Eurocentrism. 2. Reflection on the problem of "multiple modernities" ("new modernities") as the consequence of the "comparative turn", and a challenge for the idea of society and politics based on the concept of secular public reason. 3. Reference to a challenge to the classical notion of the public sphere (rooted in the ideal of public reason) which was developed by Nilüfer Göle while studying new "Islamic public visibility as a critique of a secular version of the public sphere" in Western Europe. ; Cet article, constituant une tentative pour penser les perspectives d'avenir de la politique comparée et de la philosophie sociale, se base sur l'interaction entre les recherches empiriques et théoriques dans les sciences sociales et humaines. Il est composé des trois parties suivantes : 1. d'une brève présentation de la source du « tournant comparé » et de la quatrième vague de la critique de l'eurocentrisme ; 2. d'une réflexion sur le problème des « multiples modernités » (« nouvelles modernités ») comme conséquence du « tournant comparé » et sur le défi se rapportant à l'idée d'une société basée sur la raison publique séculaire ; 3. d'une référence concernant la récusation de la notion classique de sphère publique (incarnée dans l'idéal de la raison publique) développée par Nilüfer Göle dans sa recherche sur la nouvelle « visibilité publique islamique en tant que critique d'une version séculaire de la sphère publique » dans l'Europe de l'ouest. ; Der Artikel ist bestrebt, über die Perspektiven der komparativen politischen Philosophie und Sozialphilosophie zu reflektieren, basiert auf der Interaktion mit der empirischen und theoretischen Forschung in den Sozial- und Geisteswissenschaften. Er besteht aus folgenden Komponenten: 1. Kurze Darstellung der Quelle der "komparativen Wende" und die vierte Welle der Kritik des Eurozentrismus; 2. Nachdenken über das Problem der "multiplen modernitäten" ("neue modernitäten") als Folge der "komparativen Wende" und der Herausforderung an die sich auf das Konzept der säkularen öffentlichen Vernunft stützende Idee der Gesellschaft und Politik; 3. Bezugnahme auf die Herausforderung für die klassische Vorstellung von der öffentlichen Sphäre (verwurzelt im Ideal der öffentlichen Vernunft), entwickelt von Nilüfer Göle, die die neue "islamische öffentliche Sichtbarkeit als Kritik der säkularen Version der öffentlichen Sphäre" in Westeuropa erforscht hat.
Od Teorije pravednosti do Prava narodâ liberalizam Johna Rawlsa razvija se od individualizma do jednog specifičnog oblika tzv. »komunitarističkog liberalizma«. U Teoriji Rawls će govoriti o pojedincu i njegovoj dužnosti izbjegavanja rata (građanskom neposlušnošću) dok će u Pravu narodâ govoriti o društvu i dužnosti dobro uređenih naroda na pokretanje rata ako su ugrožena ljudska prava. Prva je perspektiva individualna i miroljubiva, dok je druga društvena i ne čini se baš pacifističkom. Prva kao da je protumačena iz perspektive običnog građanina liberalne ustavne demokracije, dok je druga više nalik tumačenju nekoga tko ima moć. U tom razvoju Rawlsova liberalizma intrigira potencijalni sukob između pojedinca i društva što je osobito uočljivo u njegovu shvaćanju odbijanja sudjelovanja ili opravdanja sudjelovanja u ratu. ; From the Theory of Justice to the Law of Peoples liberalism of John Rawls develops from individualism to one specific form of the so¬called "Communitarian liberalism". In the Theory Rawls discussed the individual and his duty to avoid war (civil disobedience), while in the Law of Peoples he discussed society and the duties of well¬organized Nations to launch war if human rights are endangered. The first perspective is individualistic and peaceful, while the other is more social and does not seem too pacifist. The first seems interpreted from the perspective of an ordinary citizen of liberal constitutional democracy, while the other is more like an interpretation from someone who holds the power. In that development of Rawls' liberalism, what is intriguing is the potential conflict between individuals and society, which is particularly evident in his understanding of refusal to participate or justification to participate in war.
Osnovni cilj ovoga rada jeste utvrditi elemente savremenog pristupa organizaciji i sprovođenju praktične nastave u edukaciji za socijalni rad, te ih identifikovati u praktičnoj nastavi socijalnog rada u BiH. Rad se sastoji iz dva dijela. U uvodnom dijelu analizirana su određenja i obilježja praktične nastave u edukaciji za socijalni rad, te sa njima srodni koncepti iskustvenog učenja i refleksije. U drugom dijelu, analizirana su obilježja praktične nastave u edukaciji za socijalni rad u BiH, na tri različite škole: Odsjek za socijalni rad Fakuleteta političkih nauka Univerziteta u Sarajevu, Odsjek za socijalni rad Filozofskog fakulteta Univerziteta u Tuzli i Studijski program socijalnog rada, sa Fakulteta političkih nauka Univerziteta u Banjoj Luci. Analiza je izvršena na dva načina. Prvi je kroz identifikovanje osnovnih obilježja modela praktične nastave na sva tri fakulteta, a u odnosu na osnovne elemente koji su utvrđeni prethodnom teorijskom analizom. Potrebni podaci su dobijeni primjenom metode intervjua sa predstavnicima osoblja fakulteta, koji su odgovorni za praktičnu nastavu studenata. Da bi se utvrdio pravac i kvalitet razvoja modela praktične nastave na ovim fakultetima, analizarana su njihova obilježja u odnosu na školsku 2011/12 godinu sa jedne, i osam godina kasnije - školsku 2019/20 godinu, sa druge strane. Drugi pristup se zasniva na komparativnoj analizi silabusa predmeta praktične nastave, u odnosu na dva obilježja: 1) ciljevi i definisani ishodi; i 2) metode nastavnog procesa. Rezultati ukazuju na razvojni pomak, u smislu povećanja broja sati i predmeta u kojima se organizuje praktična nastava, kontiuiranu pripremu studenata prije terenske prakse, te organizovanje prvih edukacija za mentore. Priručnik za praktičnu nastavu i veća podrška i usmjerenje mentorskog angažmana sa jedne, te metode kojima se razvijaju kritičko mišljenje, naučni stav i otvorenost za nove perspektive, sa druge strane, ostaju poseban izazov za dalji razvoj praktične nastave. ; The main objective of this paper is to identify the elements of the contemporary approach to field education in the education of social work and to identify them in the field education of social work education programmes in BiH. The paper is divided into two parts. In the introductory part we have analyzed different definitions and general characteristics of field education in social work education, and with that related concepts of experiential learning and reflection. In the second part, we analyzed the elements of field education in education for social work in B&H at the three different schools: the Department of Social Work of the Faculty of Political Science- University of Sarajevo; Department of Social Work, Faculty of Philosophy- University of Tuzla; and the Social Work Study Program, Faculty of Political Science- University of Banja Luka. The analysis was conducted from two perspectives. The first one is through the identification of the basic features of the field education model in all three faculties, and in relation to the general elements of field education previously identified through the theoretical analysis. The required data were obtained by applying the interview method with representatives of the faculty staff who are responsible for the field education programs. In order to determine the direction and quality of development of the model of field education programs, they were analyzed according to these characteristics in relation to the school year 2011/12 on one side, and the eight years later - the school year 2019/20, on the other side. The second approach is based on a comparative analysis of the curriculum of the field subjects, in relation to the following elements: 1) goals and defined outcomes; and 2) educational process methods. The results indicate developmental step forward, in terms of increasing the number of hours and courses in which field education is organized, the continuous preparation of students before the field practice, and the organization of initial trainings for mentors. A handbook for field education and greater support and guidance for mentoring engagement, organising the educational methods for develop critical thinking with students, their scientific attitude and openness to new perspectives, remain as the biggest challenges for the further development of field education in school for social work in B&H.
In Taiwan, the Confucian revival was always defined by the search for a synthesis between Western and traditional Confucian thought. Taiwanese Modern Confucians aimed to create a system of ideas and values capable of resolving modern, globalised societies' social and political problems. Mou Zongsan, the best-known member of the second generation of Modern New Confucianism, aimed to revive the Chinese philosophical tradition through a dialogue with Modern European philosophy, especially with the works of Immanuel Kant. His follower Lee Ming-huei is arguably the most renowned expert on Kantian philosophy in the entire Sinitic region. The present paper aims to compare their respective approaches and evaluate them in a broader context of modern Chinese thought. I will first introduce Mou Zongsan's elaborations on Kant. In the following, I will present the main aspects of Lee Ming-huei's development of Mou's theories and provide in later sections a critical assessment of Lee's philosophical innovation, focusing upon the evaluation of his conceptualisation of immanent transcendence and Confucian deontology. ; Konfucijsku je obnovu u Tajvanu odredila potraga za sintezom između zapadne i tradicionalne konfucijske misli. Tajvanski moderni konfucijanci smjerali su stvoriti sustav ideja i vrijednosti sposoban razriješiti socijalne i političke probleme suvremenog globalnog društva. Zongsan Mou, najpoznatiji član druge generacije suvremenog novog konfucijanizma, smjerao je oživjeti kinesku filozofijsku tradiciju kroz dijalog s modernom europskom filozofijom, naročito s radovima Immanuela Kanta. Njegov sljedbenik, Ming-huei Lee, diskutabilno je najuvaženiji stručnjak za Kantovu filozofiju u čitavoj sinitičkoj regiji. Ovaj rad smjera usporediti njihove pristupe i ocijeniti ih u širem kontekstu suvremene kineske misli. Najprije ću predstaviti Zongsanovu elaboraciju o Kantu. Zatim, predstavit ću glavne aspekte Leejeva razvoja Mouovih teorija te u kasnijim sekcijama dati kritičku ocjenu Leejevih filozofijskih inovacija, usmjeravajući se na evaluaciju njegove konceptualizacije imanentne transcendencije i konfucijske deontologije. ; Die konfuzianische Erneuerung in Taiwan wurde durch die Suche nach einer Synthese zwischen westlichem und traditionellem konfuzianischem Gedanken determiniert. Die modernen taiwanesischen Konfuzianer hegten die Absicht, ein System von Ideen und Werten zu schaffen, das befähigt ist, die sozialen und politischen Probleme der zeitgenössischen globalen Gesellschaft zu lösen. Mou Zongsan, das prominenteste Mitglied der zweiten Generation des zeitgenössischen neuen Konfuzianismus, zielte darauf hin, die chinesische philosophische Tradition durch den Dialog mit der modernen europäischen Philosophie, vornehmlich mit den Werken Immanuel Kants, wiederzubeleben. Sein Anhänger, Lee Ming-huei, ist nachweisbar die namhafteste Fachgröße für Kants Philosophie in der gesamten sinitischen Region. Diese Arbeit setzt sich zum Ziel, ihre Herangehensweisen zu wägen, und sie im umfassenderen Kontext des zeitgenössischen chinesischen Gedankens zu bewerten. Zunächst präsentiere ich Mous Elaboration zu Kant. Im Anschluss daran stelle ich die Hauptaspekte von Lees Fortentwicklung der Theorien Mous vor und gebe in späteren Abschnitten eine kritische Einschätzung von Lees philosophischen Innovationen, indem ich mein Augenmerk auf die Evaluation seiner Konzeptualisierung der immanenten Transzendenz und der konfuzianischen Deontologie lege. ; Le renouvellement du confucianisme à Taïwan a été déterminé par une recherche de synthèse entre la pensée occidentale et confucéenne. Les confucéens modernes taïwanais aspiraient à la création d'un système d'idées et de valeurs capables de résoudre les problèmes sociaux et politiques de la société contemporaine globalisée. Zongsan Mou, le membre le plus connu da la seconde génération du nouveau confucianisme contemporain, souhaitait faire revivre la tradition philosophique à travers le dialogue avec la philosophie européenne moderne, particulièrement avec les travaux d'Emmanuel Kant. Son héritier, Ming-huei Lee, est indubitablement le plus éminents des experts pour la philosophie de Kant dans la région des langues sinitiques. Ce travail s'applique à comparer leurs approches et à les évaluer dans un contexte plus large de la pensée contemporaine chinoise. Je présenterai d'abord l'élaboration de Mou de la philosophie de Kant. Ensuite, je mettrai en lumière les aspects importants que Lee a développés dans les théories de Mou, et je proposerai dans les dernières sections une note critique des innovations philosophiques de Lee, en me concentrant sur l'évaluation de sa conceptualisation des transcendances immanentes et de la déontologie confucéenne.
Na temelju Sabranih djela I–III (1997) Bonifaca Badrova (Livno, 1896. – Sarajevo, 1974), franjevca i profesora filozofije na Franjevačkoj teologiji u Sarajevu, u radu se obrađuje njegov pristup renesansnoj filozofiji i hrvatskim renesansnim misliocima. Badrov je u trećem dijelu svoje Povijesti filozofije (Sarajevo, 1959), koju je namijenio studentima za internu uporabu, uključio i neveliko poglavlje o renesansnoj filozofiji (1450–1600). On nalazi da su specifična filozofska i društvena strujanja na početku Novog vijeka iznjedrila nove, međusobno sasvim disparatne, renesansne filozofske sustave sa samo jednim zajedničkim obilježjem: odbacivanje tomističke filozofije. Prema Badrovu renesansna filozofija ima četiri glavne sastavnice: 1. obnova starih sustava: neoplatonizam, neostoicizam i hedonizam, 2. filozofija prirode, 3. politička filozofija i 4. skepticizam. Badrov hrvatske renesansne mislioce ubraja isključivo u prvu skupinu, dakle među pojedince koji su nastojali obnoviti stare filozofske sustave, i opet – isključivo među one mislioce koji se oslanjanju na Platonovu filozofiju. On smatra da je renesansni platonizam u svojoj bîti zapravo »eklektički neoplatonizam«. Na tragu spoznaje da je antički novoplatonizam eklektički zato što iz Platonovih, ali i drugih teorija probire, prihvaća i primjenjuje ono što mu se čini najprikladnije, gornju Badrovljevu tvrdnju treba razumjeti u smislu da se renesansni platonizam eklektički odnosi prema Platonovim djelima, ali i misaonim dostignućima antičkog novoplatonizma. Ipak, čini se da Badrov ne propituje detaljno izvore i izvornost renesansnog platonizma. Badrov se pojedinačno bavi trima hrvatskim filozofima: Jurjem Dragišićem, Benediktom Benkovićem i Franom Petrićem. Dodatno, o Dragišiću ističe da se bavio logičkim problemima, a da se Benković u pristupu Škotovim djelima koristio Aristotelovim logičkim aparatom. Pišući o Petriću Badrov citira Filipovića koji, pozivajući se na Überwegov Grundriss der Geschichte der Philosophie, tvrdi da je Petrić preteča i učitelj Giordana Bruna te da je utjecao na Bernardina Telesija. U kasnijim izdanjima Überwega naprotiv nalazimo da Brunov odnos prema suvremenicima nije dovoljno jasan i da se Petrić naslanja na Telesija u nekim svojim stavovima. Nadalje, Badrov o Petriću tvrdi da pobija Aristotelovu filozofiju i drži platonizam bližim kršćanskoj misli te u osnovnim potezima iznosi Petrićev nauk o svjetlu: ono je nematerijalna supstancija, samoegzistentno i sveprisutno, prvotni uzrok i princip svih stvari. Dalje, zbog stava o prostoru kao onom koji je postojao prije svijeta, neovisno o stvarima, Badrov Petrića smješta među mislioce koji imaju ultrarealističko mišljenje o prostoru. Načelno, takvi mislioci prostor poimaju kao neku apsolutnu i beskonačnu realnost, različitu od svih drugih tjelesnih realnosti, a za Petrića on je čak počelo, prvo od njegovih četiriju počela tvarnoga svijeta. Pri izradi svojih najopsežnijih skripata Povijest filozofije Badrov se, kako dokumentira njegov popis literature, oslonio na 17 djela iz povijesti filozofije tiskanih u 20. stoljeću, a u prikazu o hrvatskim renesansnim misliocima u mnogome na Filipovićevu Filozofiju Renesanse (1956). S obzirom na kratko izvješće o Petriću, nije utvrđen utjecaj Bazaline Povijesti filozofije, a Šanc u drugom dijelu svoje Povijesti filozofije hrvatske renesansne filozofe ionako ne spominje. ; Based on Sabrana djela [Collected Works] I–III (1997) of Franciscan Bonifac Badrov (Livno, 1896 – Sarajevo, 1974), professor of philosophy at Franciscan Theology in Sarajevo, the paper examines his approach to Renaissance philosophy and Croatian thinkers of this period. In the third part of Badrov's Povijest filozofije [History of Philosophy] (1959), which he wrote for the students' internal use, he also included a small chapter on Renaissance philosophy (1450–1600). He finds that specific philosophical and social mainstreams of the fifteenth and sixteenth centuries gave way to new, mutually disparate Renaissance philosophical systems sharing a single common feature: rejection of Thomistic philosophy. According to Badrov, Renaissance philosophy has four main components: 1. revival of old systems: Neoplatonism, Neostoicism and hedonism; 2. natural philosophy; 3. political philosophy; 4. Renaissance scepticism. Croatian thinkers of the Renaissance, Badrov holds, fall exclusively within the first group, that is, among those who worked on the revival of old philosophical systems, or more precisely, among the philosophers who leaned on Plato's philosophy only. In its essence, he views Renaissance Platonism as eclectic Neoplatonism. Grounded on the understanding that Neoplatonism of the Antiquity was eclectic because from the theories of Plato and others it selected, accepted and applied what it considered to be most appropriate, Badrov's statement should be understood in the sense that Renaissance Platonism had an eclectic approach to Plato's works, but also to philosophical achievements of the classical Neoplatonism. However, it seems that Badrov's analysis of the sources and originality of the Renaissance Platonism lacks depth. The philosophers that Badrov treats individually are Juraj Dragišić, Benedikt Benković and Frane Petrić. In addition, he emphasizes that Dragišić devoted himself to logical problems, and that Benković in his approach to Duns Scotus' works used Aristotle's logical apparatus. While writing on Petrić, Badrov paraphrases Filipović's Filozofija Renesanse [Renaissance Philosophy] (1956): »Überweg considers Petrić to be the forerunner and teacher of Giordano Bruno. He also influenced another Renaissance philosopher, Bernardino Telesio.« In the later editions of Überweg's Geschichte der Philosophy, by contrast, we find that Bruno's relationship to Petrić lacks clarity and that Petrić leans on Telesio in some of his views. Badrov states that Petrić refutes Aristotle's philosophy and holds Platonism to be closer to Christian thought. The Sarajevo professor outlines Petrić's doctrine on light. Further, on account of Petrić's view of space as that which exists before the world, regardless of all things, Badrov places the philosopher of Cres among the thinkers who share an ultrarealistic view of space. Mainly, these philosophers understand space as some kind of an absolute and infinite reality, different from all other bodily realities, while for Petrić it is even a principle, the first of his four principles of the material world. While preparing his most extensive manual Povijest filozofije, Badrov, as documented in his bibliography, drew from 17 works of the history of philosophy: three Zagreb editions (Albert Bazala, Franjo Šanc and Vladimir Dvorniković), five Belgrade editions (Borislav Lorenc, Branislav Petronijević, Dragan Jeremić and Bertrand Russell), six German and three French. All these books were published in the course of the twentieth century. Being too short and general, Badrov's outline of Petrić offers sparse information for the establishment of any connection with Bazala's statements on Petrić published in the second volume of Bazala's Povjest filozofije [History of Philosophy] (1909). Šanc, however, in the second part of his Povijest filozofije [History of Philosophy] makes no reference to Croatian philosophers of the Renaissance.
U radu se razmatra odnos spolnog i jezičnog te njihov međusobni utjecaj unutar područja političke filozofije, lingvistike i teorije teksta, u pojedinim djelima Adriane Cavarero. Najprije se polazi od spoznaja poststrukturalističke teorije teksta, psihoanalitičkog feminizma i psiholingvistike, koje se potom proširuju rezultatima iz područja političke filozofije, s posebnim naglaskom na antičke tekstove. Analizom odabranih ulomaka Cavarerina opusa otvorit će se pitanje odnosa rodnog, spolnog i tekstualnog. Na temelju kritičkog čitanja Cavarerinih djela, teorijske literature i rezultata analize polaznih i ciljnih tekstova, donijet će se zaključak o utjecaju spolnosti na jezik i kulturu, odnosno o utjecaju jezika i kulturnih simbola na društvene i rodne uloge. ; The paper examines the relationship between the sexual and linguistic and their mutual influence within the fields of political philosophy, linguistics, and theory of text, in selection from Adriana Cavarero's work. First, we begin from the knowledge of poststructuralist text theory, psychoanalytic feminism and psycholinguistics, which are later expanded with the results from political philosophy with special emphasis on ancient texts. Cavarero's texts are being analysed to describe the features through which the relationship between gender, sex and text is established. Through a critical exploration of Cavarero's texts and previous theoretical discussions and the analysis results, a conclusion about the influence of the sexual on language and culture and the influence of language and cultural symbols on social and gender roles is reached.
Različite su interpretacije govora mržnje. No, svaka od njih govor mržnje promišlja u kontekstu odnosa slobode govora i mogućih nesloboda uvjetovanih pravnim reguliranjem i sankcioniranjem. U ovom se radu želi krenuti od razmatranja mržnje same (dohvaćajući filozofijske dimenzije, društvene kontekste i političke doprinose u razvoju govora mržnje) te je na taj način promatrati u njezinim biološkim i kulturnim dimenzijama. Na konkretnim primjerima govora mržnje želi se pokazati isprepletenost biološkog i misaonog, kulturnog i tjelesnog te ideološkog i emotivnog. Analiza primjera govora mržnje, ostrašćenosti pojedinaca uronjenih u takvu vrstu psihološke i misaone nezrelosti, pokazuje važnost filozofijskih iskoraka u oskudnu stvarnost – iskoraka kojima je cilj o fenomenima davati filozofijski stav, ali i temeljne kriterije po kojima bi se orijentacijski mogla odrediti druga znanstvena istraživanja. ; Hate speech is interpreted in various ways. It is always analysed in the context of the relationship between freedom of speech and the possible lack of freedom caused by legal regulation and sanctioning of hate speech. In this paper we want to start from the consideration of hate itself (taking into account philosophical dimensions, social contexts and the contribution of politics to the development of hate speech) and in this way consider it in its biological and cultural dimensions. Using specific examples of hate speech, we aim to show the intertwining of the biological and the intellectual, the cultural and the physical, the ideological and the emotional. The analysis of some cases of hate speech and the passion of individuals involved in this psychological and intellectual immaturity makes clear how important it is for philosophy to lunge into this poor reality – steps taken to give philosophical views on these phenomena, but also basic criteria for possible orientation in other scientific research.
U ovom radu, autorica se osvrće na Lefebvreovu knjigu Proizvodnja prostora, koja nudi zanimljiv pogled na tradiciju filozofskog ophođenja spram pojma prostora. Unutar ovakvoga prikaza, učenja dvojice istaknutih predstavnika filozofije njemačkog idealizma, Kanta i Hegela, imaju posebno mjesto. Lefebvre nudi dovoljno materijala za artikuliranje moderne povijesti filozofije kao epohalnog prijelaza s problematike vremenitosti na problematiku prostora. Autorica nastoji pokazati u kojem se smislu u ovom kontekstu ističe položaj spomenutih filozofa i to s obzirom na njihovo razumijevanje pojma prostora i njegovog odnosa sa shvaćanjem subjektivnosti. Taj odnos nije vezan isključivo za problem spoznaje, nego ujedno za tematizaciju djelovanja u smislu društvene prakse i političkog karaktera znanja unutar društvene zbilje. ; In this paper, the author analyses Lefebvre's book The Production of Space, which gives an interesting perspective on the tradition of the philosophical treatment of the concept of space. Within this framework, two renowned philosophers of German Idealism, Kant and Hegel, occupy a distinguished place. Lefebvre does offer enough material needed for an articulation of modern history of philosophy regarding an epochal change from the problem of temporality towards the problem of space. The author intends to show in what manner is the role and place of those two philosophers distinguished, regarding their understanding of the notion of space and its relation to subjectivity. This relation is not exclusively an epistemological problem, but more importantly, it is tied to the thematising the agency in the sense of social practice and political character of knowledge within social reality.
Povijesna izmjena pedagoških ideja i usmjerenja koja ih utemeljuju pokazuju upućenost pedagogije prema općim tijekovima društvenog razvoja. Svako povijesno razdoblje stvara interpretativan okvir odgoja djece. Tumačenja odgojno-obrazovnih koncepata zavisna su od političko-ekonomsko-gospodarskog konteksta življenja zajednice, opće filozofije koja se društveno zagovara i značajki razvoja raznih znanstvenih disciplina. Uvažavajući društveni kontekst, pedagoška paradigma konceptualizira se stvarajući autentične znanstvene spoznaje i prihvaćajući saznanja komplementarnih znanosti. Radom se razmatraju sličnosti i razlike tradicionalne i suvremene pedagoške paradigme vezane uz kontekst ranog i predškolskog odgoja. Također se izdvajaju znanstvene pretpostavke, polazišta i istraživanja disciplina s kojima suvremena odgojno-obrazovna paradigma dijeli isti predmet interesa, a pomoću kojih osmišljava i na temelju kojih zastupa svoj odgojno-obrazovni pristup. Problematizira se način implementacije suvremenih odgojno-obrazovnih koncepata u praksu ranog i predškolskog odgoja i obrazovanja. Kroz prethodno navedena težišta promatra se na koji način suvremeni pedagoški koncept zastupa svoj autentičan pristup i u kojoj mjeri njegovi principi odmiču, a koliko se nastavljaju na prevladane pedagoške prakse. ; Historical changes in pedagogical ideas and orientations that underpin them show that pedagogy orientates towards the general course of social development. Each historical period creates an interpretative framework for children upbringing. Interpretations of educational concepts depend on the political-economic context of community life, general philosophy advocated by society, and the characteristics of development of various scientific disciplines. Taking into account the social context, pedagogical paradigm is conceptualized by creating authentic scientific knowledge and accepting the knowledge of complementary sciences. This paper discusses similarities and differences between traditional and contemporary pedagogical paradigms in relation to the context of early and preschool education. It also highlights scientific assumptions, starting points and studies of the disciplines with which the contemporary educational paradigm shares the same subject of interest, and through which it conceives and underpins its educational approach. It also problematizes introduction of contemporary educational concepts into practice of early and preschool education. The aforementioned allows focusing on the way in which contemporary pedagogical concept represents its authentic approach, how its principles depart, and in what way they continue on pre-established pedagogical practices.
Pokrovčeva knjiga Slobodno stvaranje prava: Herman U. Kantorowicz i slobodnopravni pokret (2018) nameće pitanje izraženo naslovom ovog rada na koje rad odgovara u tri koraka: prvo, pretpostavkom da je pitanje odgovorivo samo idealnim tipovima pravnih disciplina / funkcija; drugo, upućivanjem na kontekst Kantorowiczevih gledišta, osobito na objavu presuda; treće, ocjenom da je Kantorowicz podijelio pravnu znanost u prepletene funkcije a ne u odvojene discipline. U tu svrhu rad nudi idealne tipove disciplina i funkcija pravne dogmatike, pravne historije, pravne teorije i, kao najsloženiji i najkorisniji skup funkcija, pravnopolitičku analizu. Pretpostavka je, koja se ne dokazuje, da ne postoji ni oštra granica između pravne znanosti i susjednih znanosti: sociologije, ekonomije, psihologije, filozofije. ; Is Herman U. Kantorowicz's classification of legal disciplines - which includes general legal science, legal dogmatics, legal history, sociology of law, philosophy of law, and legal policy - a division of scholarly knowledge of law into distinct disciplines/sciences or into intertwined functions of a single scholarly discipline/science? The question is prompted by the book written by Zoran Pokrovac entitled Slobodno stvaranje prava: Hermann U. Kantorowicz i slobodnopravni pokret (Free Law: Hermann U. Kantorowicz and the Free Law Movement ) and published by "Breza" and the Faculty of Law of the University of Split in 2018. Answering this question may assist Croatian legal scholars in finding standards of scholarly excellence, especially of research de lege ferenda. This paper offers an answer in three steps. The first is the recognition that scholarly practices differ considerably, which means that the question may be answered only by construing and correlating ideal types of legal disciplines / functions that are compatible with Kantorowicz's general ideas, prominent interpretations of legal scholarship, and Croatian mainstream legal scholarship since. The second step provides a context of Kantorowicz's ...
