Tekst analizira jedan od pokusaja da se ideja deliberativne demokratije ucini prihvatljivijom tako sto ce se sprovoditi preko interneta. Pozivajuci se na jednostavnost pristupa i koriscenja interneta, mnogi autori smatraju da je moguce spojiti deliberativnu demokratiju sa direktnom ili neposrednom demokratijom, i time doci do mozda najboljeg moguceg sistema donosenja politickih odluka. Medjutim, pokazace se da, iako ova ideja ima dosta prednosti u odnosu na standardne teorije deliberativne demokratije, ona ne uspeva da resi brojne nedoumice koje sa sobom donosi. Uprkos (...) tome, ideju on?lajn deliberativne demokratije ne treba odbaciti, vec je pridruziti postojecim demokratskim procedurama donosenja odluka, cime ce se ove procedure znacajno unaprediti. (shrink)

This paper analyses one of the main problems of our time in the world of Internet? cyber piracy. It is often said that it is illegal, since pirates who practice it violate certain domestic and international laws. When we ask for justification of this laws and their enforcement, philosophers and legalists usually apply to one of the two sorts of philosophical arguments - deontology and utilitarianism. The former think that piracy is immoral in itself, while the others argue it should (...) be prevented, otherwise it will produce very bad consequences for society sooner or later, and thus diminish the overall happiness of the society. It will be shown, howe?ver, that both of these arguments, when closely considered, fail with their intention, and, if we decide to follow them, we actually arrive to the very opposite conclusion - piracy is justified. Rad analizira jedan od glavnih problema danasnjice u svetu interneta - sajberpirateriju. Cesto se za nju kaze da je ilegalna, jer pirati koji je praktikuju krse odredjene domace i medjunarodne zakone. Kada se postavi pitanje opravdanja tih zakona i njihove primene, filozofi i pravnici obicno se opredeljuju za jednu od dve vrste filozofskih argumenata - deontologiju ili utilitarizam. Prvi tvrde da je piraterija nemoralna sama po sebi, dok drugi smatraju da je treba spreciti jer ce, pre ili kasnije, proizvesti vrlo stetne posledice po drustvo, i time umanjiti ukupnu srecu drustva. Medjutim, pokazace se da nijedan od ovih argumenata, kada se poblize razmotre, ne uspeva u svojoj nameri, i da, ako odlucimo da ih sledimo, dolazimo zapravo do potpuno suprotnog zakljucka - piraterija je opravdana. (shrink)

Many species maintain cytosine DNA methyltransferase (MTase) genes belonging to the Dnmt2 family. Prokaryotic modification‐restriction systems utilize DNA methylation to distinguish between self and foreign DNA, and cytosine methylation in eukaryotic DNA contributes to epigenetic mechanisms that control gene expression. However, Dnmt2 proteins display only low or no DNA MTase activity, making this protein family the odd and enigmatic family member. Recent evidence showed that Dnmt2 proteins are not DNA but RNA MTases with functions in biological processes as diverse as (...) stress responses and RNA‐mediated inheritance. These observations not only raise profound questions regarding the perceived substrate specificities of cytosine MTase, but also suggest links between DNA and RNA modification systems. Here, we speculate that Dnmt2 proteins might be part of an ancient cytosine modification toolbox that is used to successfully respond to environmental challenges, including constantly evolving RNA and DNA substrates. (shrink)

Der Beitrag beschäftigt sich mit Husserls Lehre von der kategorialen An­schauung als einem der wichtigsten Momente seines Versuchs der Grund­legung der Phänomenologie als eidetischer Wissenschaft. Ausgehend von Husserls phänomenologischen Kritik an Versuchen einer Naturalisierung des Bewusstseins, werden insbesondere die Probleme der Bedeutungs­intention und -erfüllung, des Unterschieds zwischen sinnlicher und kate­gorialer Anschauung, der kategorialen Formung und der sog. Wesens­anschauung erörtert. In diesem Zusammenhang geht es auch um die Abgrenzung des Husserlschen transzendentalphilosophischen Ansatzes von der transzendentalphilosophischen Axiomatik Immanuel Kants.

The main aim of shamanic initiation among the Yanomami people of the Upper Orinoco River region in Venezuela is the metamorphosis of the human body into a cosmic body, or what I term "corporeal cosmogenesis." During the initiatory ordeal, the neophyte undergoes an intense experience of death through dismemberment by the spirits and subsequent rebirth, thus overcoming the human condition and becoming an individual living spirit. But, at the same time, he becomes a "collection" of other spirits who leave their (...) natural habitats—located on the mountaintops and in the forest—and move into the initiate's body, which becomes their abode. As the candidate surrenders his soul and humanness to the spirits, the latter become his personal allies and sources of power while imbuing the shaman's postmortem ego with certain properties that can best be described in holographic terms. After the shaman's biological death, his personal spirits become disembodied again and disperse back into the forest and on the mountaintops. When the shaman dies, his soul multiplies, as each of the disembodied spirits becomes a carrier of the shaman's soul image. In this way, through initiations, the shaman becomes a part of a dynamic cosmic circuity, as his hekura can be called upon to invade the bodies of new shamans, and start a cosmogonic initiatory act anew. (shrink)

Više začuđuje da je Aristip, koji se smatra rodonačelnikom kirenskog hedonizma, sokratovac, nego činjenica da je rodom iz mediteranske Kirene. Grad u kome je rođen, osnovali su nekoliko stoljeća prije grčki koloni, koji su došli s otoka Tere. Po Pindaru, njegova je porodica bila najbogatija i najuzvišenijeg roda u cijeloj Libiji, čime se objašnjava činjenica što je budući hedonist, od malena, bio naviknut na život u raskoši. Nikada ga nisu smatrali sokratovcem u pravom smislu te riječi , što će biti (...) razlogom spora među Sokratovim sljedbenicima. Svijet čulne realnosti kojem je on pripadao, s jedne strane, te Platonov idealni, s druge, implicira pitanje Sokratova izvornog učenja: hedonistički, kirenski ili onaj platonizirani Sokrat, kako sugerira najveći broj istraživača?The fact that Aristippus, considered the founding father of Cyrenaic hedonism, is a Socratic is far more astounding than the fact that he was born in Cyrene on the Mediterranean. His hometown was founded a few centuries earlier by Greek colonists arriving from the Island of Thera. According to Pindar, his family was the richest and of the noblest lineage in the whole of Libya, which says that this future hedonist had been used to a life in luxury ever since he was born. He was never considered a Socratic in the true sense of the word , which was to become the cause of controversy between Socrates’s followers. The world of sensual reality he belonged to on the one hand and Plato’s world of ideas on the other pose the question of Socrates’s original orientation – was he originally a hedonist, a Cyrenaic or a Platonist, which is what most researchers suggest? (shrink)

Heideggersche erste Bewegungen in Richtung auf die Funda?mentalontologie lassen sich in seinen Vorlesungen der fr?hen 20er Jahren beobachten. Heidegger versucht darin, sich von dem Logizismus der Husserlschen Bewusstseinsphilosophie zu emanzipieren, indem er ein Konzept der Urwissenschaft entwirft. Die Urwis?senschaft soll bei der vortheoretischen Erfahrung, d. h. bei den vorreflexiven Erlebnissen ansetzen. Sie hat der entlebenden Tendenz der theoretischen Einstellung zum Erlebnis?strom entgegenzuwirken und somit die Voraussetzungen daf?r zu schaffen, eine Viel?falt der lebendigen Erfahrungsweisen zum ausdr?cklichen Verstehen zu bringen. Somit kn?pft (...) die Urwissenschaft an das Programm der Ph?nomenologie von Edmund Husserl, modifiziert es aber entscheidend, indem es aus der Sph?re des Bewusstseins in jene des lebendigen Erlebnisstroms verlegt. Hajdegerovi prvi pomaci u pravcu fundamentalne ontologije mogu se posmatrati u njegovim predavanjima iz dvadesetih godina proslog veka. U njima Hajdeger pokusava da se emancipuje od logicizma Huserlove filozofije svesti tako sto razvija projekat pranauke. Ona treba da krene od predteoretskog iskustva, tj. predrefleksivnih dozivljaja. Pranauka treba da deluje nasuprot obezivotljavajucoj tendenciji teoretskog stava spram toka dozivljaja te tako stvori pretpostavke za izricito razumevanje visestrukosti zivotnih nacina iskustva. Pranauka se time nadovezuje na program fenomenologije Edmunda Huserla, ali ga modifikuje na odlucujuci nacin tako sto ga premesta iz sfere svesti u sferu zivotnog toka dozivljaja. (shrink)

Der Beitrag beschäftigt sich mit Husserls Lehre von der kategorialen An­schauung als einem der wichtigsten Momente seines Versuchs der Grund­legung der Phänomenologie als eidetischer Wissenschaft. Ausgehend von Husserls phänomenologischen Kritik an Versuchen einer Naturalisierung des Bewusstseins, werden insbesondere die Probleme der Bedeutungs­intention und -erfüllung, des Unterschieds zwischen sinnlicher und kate­gorialer Anschauung, der kategorialen Formung und der sog. Wesens­anschauung erörtert. In diesem Zusammenhang geht es auch um die Abgrenzung des Husserlschen transzendentalphilosophischen Ansatzes von der transzendentalphilosophischen Axiomatik Immanuel Kants.

Der Beitrag besch?ftigt sich mit dem Verh?ltnis von Hermeneutik und Ethik. Im Fokus dieser Betrachtung steht die narrative Hermeneutik des Selbst von Paul Ricoeur und ihr Versuch, mit Hilfe der Hermeneutik eine ethische Dimension der Wiedereinschreibung der narrativen Rekonfiguration der Handlungswelt in diese Handlungswelt selbst zu er?ffnen. Dabei wird auf die Grenzen eines solchen Ansatzes hingewiesen, dies insbesondere im Hinblick auf die dabei gemachten metaphysiklastigen Schritte in Richtung auf eine Position, die hinter der existential- und fundamentalontologischen Fragestellung des von Ricoeur (...) kritisierten Heidegger zur?ckzufallen scheint. Daher wird hier erneut auf Heidegger und seine Existenzialontologie zur?ckgegriffen, um sie im Zuge einer narrativistischen Umdeutung f?r die ethische Fragestelleung zu?ffnen. (shrink)

Der Beitrag thematisiert vor allem unterschiedliche philosophische Auffasungen der Andersheit und versucht, sie aus einer hermeneutischen Perspektive zu hinterfragen. Dabei wird vor allem die konzeptuelle Radikalität der assymetrischen Beziehungen kritisiert, indem der hermeneutische Ansatz nicht als bloße Aneignungs- strategie des Anderen oder Fremden aufgefasst wird, sondern als offener Prozess der Verständigung, in dem die Heterogenität der Verständigungs- akteure zwar einer ständiger Veränderung unterzogen, jedoch immer auch gewahrt wird. Davon ausgehend wird auch die kulturphilosophische, aber auch gesellschaftliche und politische Relevanz der (...) Opposition zwischen Kulturpessimismus und Kulturoptimismus in Frage gestellt. (shrink)

The article primarily addresses different philosophical views of otherness and tries to question them from a hermeneutic perspective. Above all, the conceptual radicalism of the asymmetrical relationships is criticized through the hermeneutic approach, understood not as mere strategy of appropriating the other or the stranger, but as an open process of understanding, in which the heterogeneity of those involved is subject to constant change, but is nevertheless always maintained. On this basis, the cultural-philosophical, but also social and political relevance of (...) the opposition between cultural pessimism and cultural optimism is called into question. (shrink)

Der Beitrag beschäftigt sich mit der Kritik an der Philosophie von Ludwig Klages, die in den 1920-ern Jahren seine Zeitgenossen wie Helmuth Plessner, Georg Misch und etwas später in den 1930-ern Jahren auch Max Bense übten. Der Gegenstand der Kritik war vor allem seine These von der grundlegenden Opposition von Geist und Seele aber auch seine graphologischen Schriften. Im Zentrum der hier vorgelegten Analyse steht die Herausarbeitung der Inkongruenz dieser kritischen Stimmen, die sich darauf bezieht, dass Klages sowohl den naturalistischen (...) als auch irrationalistischen Vorwürfen ausgesetz ist. (shrink)

Tekst najpre ispituje u kojoj meri se kod ranog Hajdegera da primjetiti pomeranje tezista sa okolosvetskog karaktera dozivljaja na?fakticki? tubivstvujuci zivot odnosno na fenomen?Ja sam?. Treba da se zahvati smisao bica toga?Ja sam? i to tako sto ce se odrediti razlika samoiskustva i refleksivno-teoretskog stava. Ovo odredjenje treba drzati podalje od svih regionalnih i stvarskih stranosti. Individuacija onog?Ja sam? ne treba da se zahvati kao opojedinacenje u pogledu na neko opsto, nego kao povesno opojedinacenje. Smisao bica kao smisao egzistencije treba (...) da se zahvati u samoiskustvu i ima smisao sprovodjenja. Osnovno iskustvo sopstva odnosno povesnosti karaktera sprovodjenja sopstva stavice se u novi utemeljujuci odnos spram apriornosti. Pri tome centralna uloga pripada destrukciji istorijskog horizonta problema apriornosti, a pod cim treba da se razumije radikalizacija fenomenologije koja uvijek iznova pokusava da svoju povesnost odnosno povesnu situaciju sprovede sto izvornije. Razjasnice se sadrzajna struktura problema apriornosti tako sto ce se odrediti povest shvatanja apriorija prema stepenu njihove tubicevne imanentnosti. Destrukcija problema apriorija ce se pokusati na rekonstruktivnoj psihologiji Paula Natorpa i kritici povesne svesti Vilhelma Diltaja pri cemu im se prebacuje postvarenje sfere zivoga. (shrink)

Croatian literary culture of the 18th century is marked by stylistic pluralism, considering that its Enlightenment character and its didactic and utilitaristic dimensions are emphasized the most. Austrian catechism was the fundamental book of school religious education from 1777 until 1847 in the whole Habsburg Monarchy, and it played an important role in the upbringing of children, but also of the entire family and social community in the spirit of Josephine politics. This topic is viewed from the perspective of Immanuel (...) Kant who found it important to emphasise the dangers to which the fetishisation of ecclesiastical norms can lead to, i.e. to hinder the development of critical moments of liberty and upbringing. The absence of Enlightenment period in Croatian countries of the Habsburg Monarchy is complexly conditioned: from religious resistance and changes in a social and political sense to stagnancy and lack of education of a large part of the population, altogether favourable to the Croatian nobility and clergy. (shrink)

Significant breakthroughs in genetic research promoted by the human genome project, advances in molecular biology and new reproductive technologies have improved the understanding and the possibility of genetic interventions as a potential medication for diseases caused by differentiated disorders, especially those that originated in irregularities in individual genes. The progress achieved in contemporary studies has created the likelihood that the man has the technical capacity to modify the genes that will be transmitted to the next generations as well. These are (...) the so-called hereditary genetic modifications, i.e. any biomedical interventions which could be expected to transform the genome which a person could transfer to their offspring. The author analyses in this paper why even the hints of transformations of genes that will be passed on to future generations cause deep bioethical, theological, legal and political debates and controversies. He also believes that in the era of rapid strengthening of the social and technical and technological effects of science, it is very important that scientists, in their perceptions and insights, which particularly in the field of humanities, do not have the character of value beliefs, do not go below the achieved civilization standards of ethical and moral culture and to reflect on different themes with due care and awareness of the dilemmas that they can encounter in their professional work. An adequate interdisciplinary, multidisciplinary and pluriperspective approach, as well as the awareness of the essential compatibility of scientific freedom and responsibility, should ultimately result in a different and more sophisticated attitude of the scientists themselves to the possibilities of their own discipline and the significance of its effects. (shrink)

Starting from Wilhelm Dilthey?s concept of understanding, the article inquires into modes of forming competencies within the experience of reflexive education. In line with moder?nity?s understanding of science, the text designates the role of sciences as instances of po?ssible real values, whereby the spiritual sciences are ascribed the role of giving meaning by broadening horizons. The article questions the ground that allows for spiritual and pedagogical sciences within the commercialization of university teaching and research activities. In all this, functionalization conducts (...) a process leading to the weakening of the constructive role of these sciences in the formation of competencies. (shrink)

O presente artigo apresenta três teses principais. A primeira diz que, nos Seminários de Zollikon, Heidegger desenvolveu projeto de uma antropologia, patologia e terapia daseinsanalíticas no qual ele rejeita a metapsicologia de Freud, mas preserva suas descobertas fatuais e procedimentos de cura. A secunda tese sustenta que Winnicott introduziu um novo paradigma na psicanálise que igualmente rejeita a metapsicologia freudiana e centra a pesquisa e a cura psicanalíticas sobre problemas de amadurecimento pessoal e não mais sobre o complexo de Édipo. (...) A terceira tese combina as duas primeira para dizer a) que a psicanálise winnicottiana satisfaz os requisitos de Heidegger para a patologia e a terapia daseinsanalíticas, b) que, além disso, essa nova psicanálise pode estimular de maneira decisiva a pesquisa futura no campo da antropologia daseinsanalítica.The paper proposes three main theses. The first thesis says that in Zollikoner Seminare Heidegger has developed a project of a daseinsanalytic anthropology and pathology in which he rejects Freud's metapsychology, but accepts his factual findings and therapeutic procedures. The second thesis affirms that Winnicott has introduced a new paradigm in psychoanalysis which also rejects Freud's metapsychology and centers the psychoanalytic research and therapy on the problem of maturation and no more on the Oedipus Complex. The third thesis combines the first two in saying a) that Winnicott's psychoanalysis satisfies Heidegger's requirements for a daseinsanalytic pathology and therapy and b) that, moreover, it can stimulate, in a decisive manner, the future research in the field of daseinsanalytic anthropology. (shrink)

O presente estudo propõe-se reconstruir o conceito winnicottiano da unidade psicossomática do ser humano. Depois de expor o caráter acontecencial e a estrutura interna do psique-soma, oferece uma análise detalhada das operações da "elaboração imaginativa", começando pela tentativa de definir a natureza dessas operações. Prossegue com o exame das operações mais primitivas que garantem a inter-relação inicial básica da psique e do soma, chama a atenção para a constituição do si-mesmo imaginativo, e termina identificando e explicando algumas operações elaborativas mais (...) avançadas, assumidas pelos indivíduos humanos sadios "em primeira pessoa".The present study aims at reconstructing Winnicott's concept of psycho-somatic unity of the human being. After explaining the historical character and inner structure of the psyque-soma, it starts a detailed analysis of "imaginative elaboration" with an attempt to define the very nature of these operations. It examines next the most primitive of them that which elaborate the body functions thus garantee the initial psyche-soma relation, goes over to the problem of constitution of the imaginative self and ends by identifying and explaing some more advanced operations, assumed by grown up healthy indivuals "in the first person". (shrink)

We answer a question of Cassidy and Kolchin about the universality of the constrained closure of a differential field by working in a larger category of models.

The author analyses normative acts regulating the protection of animals, both at the national level (especially in the Republic of Serbia) and at the level of supranational organisations and state unions (the Council of Europe and the European Union), but also attempts to conceptualise the terms used in the documents observing the protection of animals. From the practical and philosophical perspective, this paper considers the terms (I) “animal” (“any vertebrate animal capable of experiencing pain, suffering, fear and stress”), (II) “welfare” (...) (“the provision of conditions in which animals can exercise their physiological and other species-specific needs”), (III) “abuse” (“any treatment or disregard of animals, that causes pain, suffering, fear, stress, injury, damages the genetic integrity of the animal and causes death intentionally or through negligence”), and other terms relevant to understanding the prevailing anthropocentric approach to animals. The paper also examines the difficulties in implementing the adopted legislation on the protection and welfare of animals caused by an insufficiently internalised sensitivity of official institutions as well as citizens towards so-called non-human living beings. In the author’s view, it is important that they do not fall below the achieved civilisational standards of ethical and moral culture in their cognitions and insights, and that they consider various topics related to animals with due caution and awareness of the dilemmas they may encounter in their professional work and lives. An appropriate pluriperspective approach and a consciousness of responsibility should eventually lead to a more sensitive attitude of said subjects towards the non-human part of the animal creation. (shrink)

Specifičnost današnjice je »kraj političkog«, pri čemu pojam demokracije i dalje predstavlja glavni zbirni termin za pružanje opsjene lažnih mogućnosti. Hannah Arendt ovdje je uzeta kao autor čiji pojam ‘djelovanje’ predstavlja odličan okvir onoga što bi ljudi u javnom području mogli zaista biti. U svezi toga, važne su njene analize kako se od početaka filozofije politike dogodilo reduciranje političkog odnosa na vladalački odnos. Također, njeno shvaćanje značaja slobode je u opoziciji spram tradicionalnog filozofskog ograničenja slobode na ‘unutrašnjost čovjeka’.Specificity of present (...) time is “the end of political”, where the term ‘democracy’ still represents the main collective term for making an illusion of false possibilities. Hannah Arendt is taken here as the author whose term ‘action’ represents what people in a public field could really be. Regarding that, her analysis about how did reduction of political relationship to the dynasty relationship happened, from the beginnings of philosophy of politics, is very important. Also, her understanding of the relevance of freedom is in opposition with traditional philosophical restriction of freedom to ‘human inside’. (shrink)

U Freudu svojstvenom etičkom relativiziranju, moral i smisao bivstvovanja u konačnici su određeni ekonomijom libida. Takvi su stavovi omogućeni reduciranjem djelovanja na prirodnouzročni determinizam, posredovanjem konstrukcije teorijskog modela psihičkog funkcioniranja, pri čemu se zanemaruje mogućnost neempijskog kauzaliteta iz slobode. Freudova biologijska orijentacija rezultirala je gledištem o psihičkim motivacijama kao rezultatom kemijsko-fizioloških procesa, koji su k tome prvenstveno određeni hereditarnim ili konstitucionalnim čimbenicima. No, upravo kod njega psihoanaliza je imala najsnažniji kulturni i antropologijski impetus.In ethical relativism characteristical for Freud, moral and (...) the meaning of being are in the end determined by the economy of libido. Such attitudes are enabled by action being reduced to naturally caused determinism, where construction of the theoretical model of psychological functioning acts as an intermediary, and the possibility of non-empirical causality from freedom is disregarded. Freud’s orientation towards biology has resulted in his stand on psychological motivations as a result of chemical-physiological processes, which are, in addition, primarily determined by hereditary or constitutional factors. Nevertheless, it is with Freud that the psychoanalysis has had the strongest cultural and anthropological impetus. (shrink)

U članku se razmatra grčki ideal mjere, najčešće izražen pojmom sredine. To nije samo svegrčki ideal nego drevna i svevremena baština, koja je konvergirala odgoju u ujednosti ‘dobrote i ljepote’. On je življen u polisu, kao što je bio i personalna, unutarduševna težnja. U Aristotelovoj politici počelo mjere prvenstveno je vezano za balansiranje političkih poredaka, ali postoji i druga perspektiva u kojoj je više riječ o vrlini i moralnim kvalitetama aristokracije, gdje se identificira dobrog čovjeka i građanina. Taj pristup srodniji (...) je istraživanjama u Aristotelovim etičkim tekstovima. Pažljiva analiza ovih distinkcija iz knjige Politika zaključuje se s uvidima o odgoju i vrlini kao komplementarnim aspektima praktičke filozofije. The article considers the Greek ideal of moderation, most often expressed through the notion of the Mean. It is not merely a pangreek ideal, but an ancient and everlasting inheritance, which converged to the education in the unity of ‘goodness and beauty’. It is lived in the polis, as it was also a personal aspiration of the inner soul. In Aristotle’s politics, the source of moderation is primarily connected to the balance of political orders, however there is another perspective in which it is more about the virtue and moral qualities of aristocracy, which identifies the good man and citizen. That approach is more akin to research conducted in Aristotle’s texts on ethics. Careful analysis of these distinctions from the book Politics is concluded with insights on education and virtue as complementary aspects of practical philosophy. (shrink)

The article considers the Greek ideal of moderation, most often expressed through the notion of the Mean. It is not merely a pangreek ideal, but an ancient and everlasting inheritance, which converged to the education in the unity of ‘goodness and beauty’. It is lived in the polis, as it was also a personal aspiration of the inner soul. In Aristotle’s politics, the source of moderation is primarily connected to the balance of political orders, however there is another perspective in (...) which it is more about the virtue and moral qualities of aristocracy, which identifies the good man and citizen. That approach is more akin to research conducted in Aristotle’s texts on ethics. Careful analysis of these distinctions from the book Politics is concluded with insights on education and virtue as complementary aspects of practical philosophy. (shrink)