RNA can catalyse chemical reactions through its ability to fold into complex three‐dimensional structures and to specifically bind small molecules and divalent metal ions. The 2′‐hydroxyl groups of the ribose moieties contribute to this exceptional reactivity of RNA, compared to DNA. RNA is not only able to catalyse phosphate ester transfer reactions in ribonucleic acids, but can also show aminoacyl esterase activity, and is probably able to promote peptide bond formation. Bearing its potential for functioning both as a genome and (...) as a gene product, RNA is suitable for in vitro evolution experiments enabling the selection of molecules with new properties. The growing repertoire of RNA catalysed reactions will establish RNA as a primordial molecule in the evolution of life. (shrink)

Marx conceives of capitalism as a production mode based on the exploitation of labour-power, whose productive consumption in the labour process is considered as the main source of value creation. Capitalists seek to obscure and secure workers’ contribution to the production process, whereas workers strive to have their contribution fully recognized. The struggle between capitalists and workers over labour-time is thus central to capital’s valorization process. Hence, capital–labour antagonism is structured over the capture and exploitation of unpaid labour-time. Building on (...) Marx’s labour value theory, as well as on some of its contemporary interpretations, I call this struggle over labour-time capture a process of ‘invisibilization’ of labour. I claim that this invisibilization process is still a relevant form of surplus-value extraction in contemporary capitalism, especially in the platform economy, characterized by remote but pervasive control by algorithms. The rediscovery of this form of surplus-value extraction and its manifestation in platform labour is the main contribution of this study. To corroborate this contribution, I compare the case of platform labour with that of textile-clothing, where value production is more clearly based on the classical forms of surplus-value extraction (i.e., absolute and relative). This comparison helps to cast a new light on the nexus between work-process transformations and surplus-value creation, which is the core of the Marxian labour theory of value, and which – I argue – is crucial to understanding contemporary capitalist developments. (shrink)

Papers presented by three scholars from Asia, Africa and Europe, at a seminar held at the Hague Academy of International Law, Netherlands.

Wittgenstein's treatment of private language is the dissolution of some of the major problems in traditional philosophy. Philosophical problems, for Wittgenstein, are the conceptual confusion arising due to the abuse of language. They can be fully dispensed with by commanding a clear view of language. Language, for Wittgenstein, is on the one hand, the source of philosophical problems while, on the other hand, it is a means to dispense with them. Private language is one such issue which is ultimately rooted (...) I a mistaken conception of language and is the sources of various philosophical problems/ puzzles. (shrink)

The study is based on validating and exploring the effects of a mega project plan on infrastructure development and Sustainable Project Management. The CPEC has great importance to infrastructure development and economy-boosting. The current study's primary aim is to deal with environmental protection, economic boost up, international relations influencing to the Project's success. The paper also addressed project management as a moderator between environmental protection, economic boost up, international relations, and the CPEC project's success. The primary data has been gathered (...) by using questionnaires, and PLS-SEM has been employed for the analysis. The results revealed that environmental protection, economy boost up, and international relations have a positive association with the success of CPEC. The outcomes also exposed that project management moderating among the nexus of economy boosts up the international relations and success of CPEC. The present study results guided how Pakistan and China make the CPEC project stronger with the efficient implementation of practices required for protecting the environment, with the economic growth and boost up, and good strong relations with foreign countries. This study was an attempt to validate the different factors to check their association with each other in a new environment, resulting in a leading edge for the success of mega projects that influence project management. (shrink)

We investigate the problem of “wave packet reduction” in quantum mechanics by solving the Schrödinger equation for a system composed of a model measuring apparatusM interacting with a microscopic objects. The “instrument” is intended to be somewhat more realistic than others previously proposed, but at the same time still simple enough to lead to an explicit solution for the time-dependent density matrix. It turns out that,practically, everything happens as if the wave packet reduction had occurred. This is a consequence of (...) the fact that the apparatus is made up of a very large number of microsystems interacting withs. More precisely, our model shows that the “macroscopic size” of a measuring apparatus can lead by itself to a density matrix for the systemM + s which is physically equivalent to the density matrix of a statistical mixture corresponding to the reduced wave packet. (shrink)

No one in twentieth-century analytic philosophy was more preoccupied with the issues of ethics and religion than Ludwig Wittgenstein. In an age when religion has remained a prominent force, contrary to what some would have thought a hundred years ago, it is not surprising to see a book on Wittgenstein's concern with ethics and religion by a group of Indian philosophers. Ludwig Wittgenstein: Ethics and Religion, edited by Kali Charan Pandey—a collection of fifteen essays, some of which were presented at (...) a conference—is divided into three sections; the first provides a broad outline while the other two deal with the issues of ethics and religion, respectively. The editor has written a detailed introduction to the .. (shrink)

Mogućnost samouništenja čovečanstva čini stalnu prateću temu u svim knjigama Svetozara Stojanovića napisanim posle njegovog doktorata o metaetici. Kakve god da su teme inače obrađivane, našlo bi se ponešto i o ovome, isprva kao usputno zapažanje i mogući ugao gledanja na glavnu temu, a kasnije, sve više kao posebna oblast razmatranja ili čak kao vodeća perspektiva. U ovom radu rekonstruišem Stojanovićevo tretiranje ove teme. Pošto je kod Stojanovića reč o apokalipsi u sekularnom smislu, ja za nju predlažem, u otvorenoj protivrečnosti (...) sa izvornim značenjem reči, izraz apokalipsa bez otkrivenja. Reč je o apokalipsi u kojoj je preostao samo još kataklizmički aspekt, i utoliko ovaj izraz dobro sledi Stojanovićeve izvorne intencije. U radu izlažem i komentarišem sve faze Stojanovićevog rada na ovoj temi tvrdeći da ona čini jedinu konstantu u filozofskim i političkim menama njegovog mišljenja. (shrink)

Fihteova teorija drzave, koja cini integralni deo njegove prakticke filozofije, izgradjena je na kljucnim postavkama njegove metafizike. Stoga, osvetljavanje ovog problema u Fihteovoj poznoj filozofiji treba da podseti s jedne strane na jedan reprezentativan metafizicki projekat drzave velike spekulativne snage, a s druge strane na jedan nacin misljenja o drzavi koji se danas smatra anahronim, nenaucnim, prevazidjenim, te stoga vrednim da bude pominjan kao "negativan primer". Iako pomenute kvalifikacije ne treba sasvim odbaciti ili ih pak, unapred dovesti u pitanje, ipak (...) vracanje Fihteovoj poznoj metafizici drzave ne moze ni u nasem vremenu biti filozofski neproduktivno. Ono danas moze biti od sustinske pomoci svakome ko jos nije pregazen pohodom scjentisticke politologije, svakome ciji je saznajni interes jos uvek dovoljno otvoren za izrazito filozofsko razmatranje drzave, svakome ko zeli da filozofski obogati ili izostri pogled na drzavu. Iako je Fihteova teorija drzave jedinstvena i koherentna, ona je, narocito u svojoj poslednjoj fazi dozivela znacajan preobrazaj. Taj preobrazaj je bio toliko vidljiv da se drzava i u terminoloskom smislu pomera u pozadinu. U Fihteovoj poznoj filozofiji kljucna rec nije vise drzava, vec "carstvo slobode". O drzavi se sada govori, takoreci, intencionalno, svagda s pogledom na to carstvo, na mogucnost i izglede njegovog uspostavljanja. Bez obzira sto je ovaj terminoloski i saznajni primat carstva slobode potisnuo drzavu u drugi plan, on joj, ipak, nije porekao svaki znacaj. Naprotiv. Na putu ka carstvu slobode drzava za Fihtea predstavlja vaznu tacku razvoja preko koje se mora proci. Bas u toj njenoj prolaznosti lezi njena nezaobilaznost. (shrink)

Revitalizacija misli Fritza Jahra čini se da dolazi u pravi trenutak. Bioetika je tijekom svoga brzoga razvoja uspjela poprimiti različite oblike, ali i postati reduciranom u svojoj osnovnoj intenciji i hiperspecijaliziranom u svojim teorijskim i praktičnim aspektima. Misao Fritza Jahra, sažeta u njegovu bioetičkome imperativu, potiče nas da nanovo sagledamo kako temeljnu intenciju bioetike tako i njeno predmetno područje. Ovaj rad će se stoga usmjeriti na Jahrov bioetički imperativ, njegova ishodišta, konstrukciju i implikacije, s dvostrukom nakanom: istražiti izvornu Jahrovu misao (...) te pokušati sagledati njegovu poruku unutar suvremenog diskursa o bioetici, posebice onoga o integrativnoj bioetici. Ovo potonje učinjeno je samo u naznakama, ostavljajući prostor za moguću nadgradnju. Završno se tekst osvrće na Riječku deklaraciju kao dokument koji predstavlja pokušaj konceptualne i metodološke transformacije suvremene bioetike u kontekstu Jahrove misli. (shrink)

Born out of a major international dialogue held at the Fondazione Giorgio Cini in Venice, Italy, this collection of essays presents innovative and provocative arguments about the claims of universal knowledge schemes and the different aesthetic and material forms in which such claims have been made and executed. Contributors take a close look at everything from religious pilgrimages, museums, and maps of the world, to search engines and automated GPS. Current obsessions in information technology, communications theory, and digital culture often (...) concern the value and possibility of a grand accumulation of universally accessible forms of knowledge: total libraries, open data bases, ubiquitous computing, and 'smart' technologies. These obsessions have important social and philosophical origins, and they raise profound questions about the very nature of knowledge and its organization. This volume's contributors draw on the histories of maps and of encyclopedias, worldviews and visionary collections, to make sense of the crucial relation between the way the world is known and how it might be displayed and transformed. (shrink)

Što je distinktivno filozofski problem opažanja? Ovdje se tvrdi da je to konflikt između prirode opažajnog iskustva kakva nam se intuitivno čini, te stanovitih mogućnosti koje su implicitne upravo u ideji iskustva: mogućnosti iluzije i halucinacije. Opažajno iskustvo čini nam se kao odnos prema svojim objektima, vrsta »otvorenosti prema svijetu« koja uključuje izravnu svijest postojećih objekata i njihovih svojstava. Ali ako netko može imati iskustvo iste vrste a da objekt nije tamo – halucinaciju objekta – onda izgleda da opažajno iskustvo (...) ne može esencijalno biti takav odnos. Ovo je fundamentalni filozofski problem opažanja; različite filozofijske teorije opažanja 20. i 21. stoljeća mogu se sagledati kao odgovori na to.What is the distinctively philosophical problem of perception? Here it is argued that it is the conflictbetween the nature of perceptual experience as it intuitively seems to us, and certain possibilitieswhich are implicit in the very idea of experience: possibilities of illusion and hallucination. Perceptualexperience seems to us to be a relation to its objects, a kind of “openness to the world” whichinvolves direct awareness of existing objects and their properties. But if one can have an experienceof the same kind without the object being there – a hallucination of an object – then it seems thatperceptual experience cannot essentially be such a relation. This is the fundamentally philosophicalproblem of perception; the various philosophical theories of perception in the 20th and 21st centuriescan be seen as responses to it. (shrink)

Osnovna namjera ovog rada je ukazati na Heideggerovo povijesno osvještavanje metafizičkog mišljenja istine kod Platona. Povijesno osvještavanje približava iskonsko iskustvo istine i čini jasnima razloge gubitka tog iskustva u metafizici. Promišljanje biti istine preko povijesnog osvještavanja Platonova mišljenja otkriva u njemu početak zaborava izvornog iskustva bitka. Pri interpretaciji Platonove Politeje Heidegger se zaustavlja na problemu zaborava bitka i s njim povezanim svođenjem neskrivenosti na neskrivenost bića. Polazeći od vlastitosti egzistencije on čini izričitom diferenciju bitka i bića te na taj način (...) otklanja zaborav bitka i dovodi u blizinu izvorno iskustvo istine.Die vorliegende Arbeit ist eine Untersuchung der geschischtlichen Besinnung Heideggers über das metaphysische Denken der Wahrheit bei Platon. Durch die Verwindung der Platonischen Auslegung des Seins als Idee entdeckt Heidegger das grundlegende metaphysische Prägung des Wesens der Wahrheit in ihrer ursprünglichen Gewesenheit. Indem Heidegger die anfängliche Gestalt der Seinsvergessenheit betrachtet, bereitet er ihre Überwindung vor. In der Interpretation des Höhlengleichnisses aus der Politeia konzentriert Heidegger seine Aufmerksamkeit besonders auf das Problem der Differenz zwischen dem Seienden und dem Sein, Beseitigung der Seinsvergessenheit und des damit verbundenen Problems der Eigentlichkeit. (shrink)

Author considering, appearing and existing modern idea about university like one of the most important institution of knowledge which is arise in modern epoch. In this work particular attention will be initiated on considered different ideas and conception university which were before so-called Himbolt?s idea of university which has global disposition and which is in the last two centuries regardless on period of crisis, had dominant position in contemporary high school education.. The second part of work is consecrated on analysis (...) constitute the first Serbian university. In this part of work will be analyze different treatise and projects of university which are during 19. and on the beginning of 20. century arise in circle of Serbian intellectual elite in which are essentially influence at form of institutionally profile the first Serbian university. The third part of work surround there different phase of develop on university and university education in Serbia in XX and on the beginning of XXI century. The first phase present the time between two war; the second phase is consecrate the time of and the third phase consecrate the last decade of XX and the first decade of XXI century in which are tempestuous changes in society announce new searching and fundamental over questioning the state in our high school institution with primary target that theirs work coordinate with standard of European universities and that way accomplish theirs integration in net of European universities. Autor razmatra uslove nastanka srednjovekovnog univerziteta, shvacenog kao korporacije fakulteta, i govori o filozofskim idejama koje su uticale na stvaranje i sirenje moderne ideje univerziteta, sigurno jedne od najznacajnijih institucija znanja koja je nastala u modernoj epohi. U ovom radu posebna paznja bice posvecena razmatranju razlicitih filozofskih ideja univerziteta koje su prethodile stvaranju tzv. Humboltove ideje univerziteta koja je u poslednja dva veka, bez obzira na periode krize, imala u savremenom visokom skolstvu dominantnu poziciju. Drugi deo rada posvecen je razmatranju procesa konstituisanja prvog srpskog univerziteta. U ovom delu rada bice analizirane razlicite rasprave i projekti univerziteta koji su tokom 19. i pocetkom 20. veka nastali u krugovima srpske intelektualne elite i koji su bitno uticali na institucionalni karakter i obrazovni profil prvog srpskog univerziteta. Treci deo rada obuhvata razmatranje cetiri razlicite faze razvitka modernog univerziteta i univerzitetske nastave u Srbiji u XX veku. Prvu fazu cini period od osnivanja Beogradskog univerziteta do pocetka Prvog svetskog rata. Druga faza je posvecena razmatranju univerzitetskog obrazovanja u medjuratnom periodu, a treca i cetvrta faza obuhvataju analizu razvitka i funkcionisanja univerziteta u doba komunizma i pocetak tranzicije. Burne promene u nasem drustvu devedesetih godina XX veka, najavile su nova traganja i temeljna preispitivanja stanja na nasim visokoskolskim institucijama s osnovnim ciljem da se njihov nacin i program rada uskladi sa savremenim evropskim univerzitetskim standardima i na taj nacin pripremi njihovo integrisanje u mrezu evropskih univerziteta. (shrink)

Aristotelov nauk o navici, osim toga što je važan i bogat u sebi, predstavlja temelj potpunijeg shvaćanja njegove teorije o vrlinama, a time i njegove cjelokupne etike. Osnovne ideje ove problematike kroz cijelu povijest filozofije često su budile interes, a i danas njegov nauk tvori jezgru razmišljanja o navici, te je neminovno polazište suvremenih spekulacija. Stoga ćemo se uz obradu glavnih tekstova o navici u Aristotelovim djelima osvrnuti i na interpretaciju talijanskog filozofa Luigi Pareysona, koji smatra da je Aristotelova originalnost (...) u ideji vezivanja dvaju različitih pojmova éthos i héxis. Pareyson osobito osvjetljava vezu u kojoj éthos završava da bi dao mjesto héxisu te objašnjava kako héxis može proizići iz éthosa.U prvom redu iznijet ćemo razliku i odnos između héxis i éthosa te kako oni mogu biti izvor navici, koja je kao takva rezultat i uvjet čovjekova djelovanja. Po Aristotelu, preko ponavljanja čina navika omogućava da čovjek bude onakvim kakvim se sam čini, pri čemu se događa prijelaz sa slobode na neophodnost, te s truda na spontanost. Drugim riječima, one radnje koje su samoj volji u početku predstavljale napor i trud, nakon postizanja navike iste radnje obavlja spontano i lako. Ovu vlastitost navike Aristotel smatra vrlo važnom u odgoju i politici radi čega se može reći kako je ova tema i u današnjem vremenu vrlo aktualna.Besides being important and rich in itself, Aristotle’s concept of habit represents the foundation of a more comprehensive understanding of his theory of virtues, and with it his ethics as a whole. Throughout the entire history of philosophy the underlying ideas of this issue have frequently generated interest; even today his teachings lie at the very core of one’s reflections on habit and are inevitably the very starting point of contemporary speculations. Thus, in addition to analysing Aristotle’s main texts on habit, this paper also examines the interpretations given by the Italian philosopher Luigi Pareyson, who holds that Aristotle’s originality lies in the idea of linking two different concepts, namely éthos and héxis. Pareyson sheds light on the relation in which ethos ends in order to make room for héxis, and further explains that the latter can issue from the former.The authoress first expounds the difference and relation between éthos and héxis, as well as the way in which they can be the source of habit, which is – as such – both the outcome and condition of man’s deeds. According to Aristotle, by repeating acts, habits enable man to be such as he appears to be to himself, in which freedom transforms into necessity and effort into spontaneity. In other words, once the acts that were initially effortful and laborious to the will become a habit, the will does them spontaneously and with ease. Aristotle considers this property of habit vitally important in education and politics, due to which it can indeed be said that this topic is current even today. (shrink)

Prema Epikurovoj epistemologiji svi su opažaji istiniti. Ta teza podrazumijeva da naša osjetila nikada ne griješe, te da nam opažaji uvijek daju točne izvještaje o vanjskom svijetu. Iako se na prvi pogled čini vrlo neuvjerljivom, podrobnija analiza Epikurovih tekstova pokazuje da je ona potkrijepljena zanimljivim argumentima. Pokazuje se da je jasna motivacija Epikura za obranu te teze leži u prihvaćanju radikalnog empirizma i težnji da izbjegne skeptičke opasnosti u koje je zapao Demokrit. Nadalje, opravdanje te teze leži u Epikurovu objašnjenju (...) samog opažajnog procesa, tj. u fizikalnom objašnjenju mehanizma opažanja, koje se uklapa u atomističku sliku svijeta. Opažajni proces pokazuje da su opažaji sirovi podaci koji ne mogu biti lažni, budući da su samo puke reakcije osjetilnog organa na vanjske podražaje, te kao takvi ne mogu biti neistiniti.According to Epicurean epistemology all perceptions are true. The thesis implies that our senses do not ever err and that perceptions give us always correct report of the external world. Although it seems very problematic and counterintuitive, careful investigation of the main sources shows us that Epicurus ’ claim for the truth of perceptions is not so hasty but supported with some serious arguments. Epicurus ’ main concern was to show that we can attain knowledge about the external world. In order to secure the possibility of knowledge Epicurus proposed to rely on perceptions as incorrigible foundation of our knowledge and argue that all perceptions are true. The defense of the thesis and explanation how can it be the case that all perceptions are true is provided by the theory of what happens in the process of perceiving a physical object. In this paper I try to show that his epistemological remarks on infallibility of the senses become more convincing and plausible if properly placed within Epicurus ’ general physical theory. His theory explains perceptions as a raw material which cannot be false since it is a mere response of a sense organ on the impact from the outside, namely from g*T8. Because g*T8 are true and secure reports of external objects, truthfulness of all perceptions is guaranteed. The truth of all perceptions simply follows from the mechanical explanation of the way they are produced, so the truthfulness of perceptions must be accepted on the basis of their origin. (shrink)

Mediteransko nasljeđe kulture, filozofije, povijesti i umjetnosti nepregledan je univerzum procesa, informacija, sinteza i imaginacija. Sam po sebi, Mediteran se predstavlja kao jedna opća imenica takvog opsega da predstavlja rod u kojem je velik dio opće europske kulture uvijek jedna od njegovih vrsta. No, ipak, riječ je o dojmu koji ne može težiti precizno utvrđenoj konstataciji već jednoj općoj opservaciji koja samo pokazuje da zamisao o zahvaćanju u smisao Mediterana kao nasljeđa ili suvremenosti predstavlja jedan ogroman, ali nikad dokraja dovršen (...) posao.Kao opće i široko obuhvatno ime, mediteranski prostor, onaj virtualni i onaj stvarni, otvorio je prostor mnogim iznimnim osobnostima. koje ukazuju na pojedinačni značaj svake od njih. Neizbježno, one ne mogu u kontekstu mediteranskog prostora predstavljati više od pojedinačnog slučaja koji nikad ne može obuhvatiti cjelokupni doseg pojma mediteranskog. Ali ono što mogu jest obznaniti one vlastite dosege koji ukazuju na vrijednost onoga što im je u mediteranskom prostoru otvoreno da misle, stvaraju i žive. U kontekstu Mediterana tu je uvijek prisutna jedna dimenzija napetosti između općeg i pojedinačnog, između napora da se izrazi duh vremena i nasljeđa, vlastito slaganje i neslaganje s njim, ali i promišljanje koje može probiti duh danog. Jedan od takvih filozofskih i umjetničkih osobnosti jest Albert Camus. Kao jedna od danas gotovo zaboravljenih figura mišljenja i umjetnosti, njegovo propitivanje humaniteta u djelima kao što su Mit o Sizifu i Pobunjeni čovjek svojevremeno su ostavili dubok trag iza sebe. Iako on nije napisao svoje pismo o humanizmu kao što je to učinio Heidegger , njegovo se djelo čini kao poseban slučaj jednog općeg govora o humanizmu suprotstavljen i zasigurno najpoznatijem intelektualcu svog doba, Jeanu Paulu Sartreu, intelektualnom hegemonu onoga doba. Postoji iskušenje da se Camusa u toj konstelaciji dovede u vezu s, recimo, stoicizmom, no time bismo promašili bit u odgovaranju na pitanje koliko bi njegov humanizam imao snage biti suvremeni humanizam, a koliko nova tehnika interpretiranja istog. Stoga mi je namjera propitati, suvremenu mogućnost tvorbi Camusovih promišljanja o povijesti, humanizmu, politici i umjetnosti, kao i danas uočljivi pomak u odnosu na prijašnje dosege u propitivanju etičnosti, politike i umjetnosti na mediteranskom prostoru.The cultural, philosophical, historical and artistic heritage of the Mediterranean is a measureless universe of processes, information, syntheses and imaginations. In itself, the Mediterranean portrays a general noun of such scope that it represents a kind in which a large part of general European culture is always but one of its sub varieties. However, this is but an impression, which cannot aspire to become a precisely verifiable or verified statement, or a general observation, which only demonstrates that the idea of penetrating the meaning of the Mediterranean as a heritage or contemporaneity represents an enormous yet never fully completed task.The Mediterranean space – both the virtual and actual – as a general and widely inclusive toponym has opened its doors to countless exceptional individuals, who point to the particular significance of each. Inevitably, within the context of the Mediterranean space they cannot exemplify more than a particular case that can never embrace the range of the Mediterranean concept as a whole. Yet, what they can do is disclose their own reaches that point to the value of that which is open to them in the Mediterranean realm to be thought, created and lived. A dimension of tension between the general and the particular, between the effort to express thespirit of time and heritage, one’s agreement and disagreement with it, as well as one’s reflections capable of penetrating the spirit of the given – are invariably present within the context of the Mediterranean. One such philosophical and artistic individual is Albert Camus. As one of the almost forgotten figures of thought and art today, his questioning humanity in The Myth of Sisyphus and The Rebel once left a profound trace. Although he never wrote a letter on humanism as Heidegger did , his work appears to be a special case of a general speech on humanism opposed to even surely the most famed intellectual of his time, Jean-Paul Sartre, the intellectual hegemon of his time. Within this constellation one can easily be tempted to compare Camus with, for example, Stoicism, but by doing so one would fail to answer the question of whether his humanism has the strength to be a contemporary humanism or just a novel interpretation technique of the same. This paper intends to examine the contemporary possibilities of constructing Camus’s reflections on history, humanism, politics and art, as well as the today distinct shift in relation to the earlier reaches of the studies into ethicality, politics and art within the space of the Mediterranean. (shrink)

An annotated anthology of translations of traditional Chinese commentaries on the Daoist Classics Zhuangzi. (In Czech) -/- Kniha předkládá výbor a komentovaný překlad čtyř tradičních komentářů k vybraným pasážím významného díla klasického taoismu z období Válčících států (ca 4.-3. stol. př. n. l.). Komentáře pocházejí ze čtyř různých období čínských dějin od raného středověku až po poslední dynastii císařské Číny. Cílem práce je představit komentáře jako texty, které zasluhují bližší pozornost jednak proto, že nechávají nahlédnout do různorodých dějinných kontextů, jednak (...) proto, že jde o svébytné a filosoficky originální interpretace jednoho z nejvýznačnějších textů čínského myšlení. Komentáře nesou neklamnou pečeť historických období, ve kterých vznikly, zároveň se však vztahují k témuž textu, jsou součástí jedné interpretační tradice a v jistém smyslu se svou různorodostí doplňují. Publikace je určena jak sinologům či studentům sinologie, tak i filosofům či zájemcům o čínské myšlení bez znalosti klasické čínštiny. (shrink)

Iako je tek u Kantovoj kritickoj filozofiji pojam "uma" dobio precizno znacenje i jasno omedjeno podrucje svog vazenja, ovaj termin ima dugu genezu u evropskoj duhovnoj istoriji. Koreni pojma uma nalaze se u grckom pojmu logosa i mogu se svesti na sest osnovnih znacenja kojima se oznacava logicka struktura ljudskog misljenja i racionalna struktura sveta. Anaksagora je sveopsti duhovni princip nus smatrao izvorom svekolike racionalnosti. Kod filozofa Stoe izraz logos spermaticos predstavlja aktivni princip koji deluje na pasivnu materiju da bi (...) se stvorio svet. Za Stoike pojam logosa cini temeljni princip celokupnog morala. U hriscanskoj teologiji bog je logos, sveti duh - pneuma, dusa. U novovekovnoj filozofiji osnovna znacenja grckog logosa preuzeli su latinski termini "intellectus" i "ratio". Ovi pojmovi sasvim jasno ocrtavaju dve glavne linije evropskog misljenja koje karakterise neposredno i posredovano diskurzivno shvatanje istine. Kant je prvi u istoriji filozofije uveo bitnu razliku izmedju razuma i uma (Verstand i Vernunft). Razum je analitican i apstraktan, a um je izvor apriornih principa kojima se povezuje i utemeljuje celokupno nase saznanje i volja. Stoga Kant razlikuje teorijski i prakticki um. Za razliku od teorijskog uma, cije pojmove i nacela primenjuje, prakticki um ima primat jer za njega ima prakticki realitet i ono sto je teorijski nesaznatljivo (sloboda, bog i besmrtnost duse). Primat praktickog uma u svom Ucenju o nauci posebno je naglasio Fihte. Um je za njega cista svrsishodna delatnost. Potpunu artikulaciju ideja uma dobija u Hegelovoj filozofiji apsolutnog duha. Kod Hegela um je pre svega svetski princip a ne samo ljudska sposobnost. Za razliku od Kanta ciji um je u osnovi statican, bitna novina Hegelovog shvatanja objektivnog uma jeste njegov dinamizam koji mu omogucava da u svom dijalektickom razvitku sve vise dolazi do svesti o "samom sebi". Ukljucujuci ideju progresa u svoje shvatanje uma Hegel je uneo jedan vrednosni elemenat u pojam umnosti i time omogucio povezivanje uma i etosa u epohi moderne. Najdublji razdor izmedju uma i etosa izazvala je moderna nauka, koja je s jedne strane svojim otkricima i novim saznanjima unapredila ljudski zivot, oslobadjajuci coveka od religijskog sujeverja i drugih oblika potcinjenosti, ali je s druge strane pokazala restriktivan odnos, ne samo prema svim vrstama vrednosnih sudova, vec i prema mnogim dimenzijama uma. Pozitivno znanje novovekovne nauke bez ikakvog etosa liseno je bilo kakve kriticke samosvesti o svrsi znanja, o tome kako se ono moze upotrebiti na dobro coveka i kako moze biti zloupotrebljeno. Za uspostavljanje humanisticke naucne kulture neophodna je reafirmacija veze uma i etosa u modernoj nauci. (shrink)

Although the question of relationship between basic concepts of traditional ontology and central concepts of fundamental ontology is not a topic which is systematically dealt with in Being and Time, it is obvious that some of the theses which are crucial not only for Heidegger's interpretation of philosophical tradition, but also for the whole project of fundamental ontology, concern this 'conceptual scheme'. In fact, the backbone of Heidegger's critical confrontation with dominant philosophical conceptions is the question of relationship between the (...) concept of 'substance' and the concept of 'Being', i.e. the discussion of philosophical doctrines in which 'Being' is reduced to 'substance'. Besides this context, which concerns the ontological problematics in the strict sense, it is possible to show that the refutation of the basic categories of traditional ontology is an issue which has a decisive role in more concrete phases of the realization of the project of fundamental ontology. This is especially confirmed in Heidegger's discussion of the concept of 'Being-There'. The interpretation of Heidegger's treatment of the relationship between the concepts of 'Being-there', 'existence' and 'existentials' on the one hand, and the concepts of 'substance', 'essence' and 'categories' on the other, shows that one of Heidegger's basic theses is that a transformation of concepts of traditional ontology is necessary for an appropriate understanding of human being. Iako pitanje odnosa izmedju temeljnih pojmova tradicionalne ontologije i centralnih pojmova fundamentalne ontologije nije tema koja je sistematicno obradjena u Bitku i vremenu, evidentno je da se neke od teza koje su kljucne ne samo za Hajdegerov odnos prema filozofskoj tradiciji, vec i za celokupan projekat fundamentalne ontologije, ticu suceljavanja pomenutih 'pojmovnih aparatura'. Naime, okosnicu u Hajdegerovom distanciranju od nasledjenih filozofskih koncepcija cini upravo propitivanje odnosa izmedju pojma 'supstancija' i pojma 'bitak', odnosno, osporavanje filozofskih ucenja u kojima se pojam 'bitak' svodi na pojam 'supstancija'. 'Destrukcija' tradicionalne ontologije, kao interpretativni model kojim Hajdeger pristupa filozofskoj povesnoj predaji, postavljena je kao problematizovanje nasledjenog poimanja bitka kao 'supstancije', nasuprot kojem se razvija fundamentalnoontolosko razmatranje 'problema bitka'. Pored naznacenog konteksta, u kome je rec o ontoloskoj problematici u uzem smislu, moguce je pokazati da je osporavanje temeljnih kategorija tradicionalne ontologije tema koja ima odlucujucu ulogu i u konkretnijim etapama realizacije projekta fundamentalne ontologije. Prethodno se posebno potvrdjuje u Hajdegerovoj tematizaciji pojma 'tubitak'. Sagledavanjem Hajdegerovih izvodjenja u kojima se razmatra veza izmedju pojmova 'tubitak', 'egzistencija' i 'egzistencijalije', sa jedne strane, i pojmova 'supstancija', 'sustina' i 'kategorije', sa druge, i procenjuje merodavnost navedenih pojmova tradicionalne ontologije u izlaganju ljudskog bitka, dolazi se do uvida da Hajdeger polazi od teze prema kojoj je u svrhu dosezanja izvornog razumevanja coveka nuzno izvrsiti prevrat u pojmovnosti tradicionalne ontologije. (shrink)

Joachim Ritter i drugi su pokušali opravdati duhovne znanosti pomoću teorije »kompenzacije«. Prema Ritteru, duhovne znanosti nadoknađuje gubitke i rizike uzrokovane progresom modernizacije. Teorija kompenzacije naizgled opravdava duhovne znanosti u odnosu prema dinamici modernog svijeta. To se prima facie čini privlačnim u vremenu kada je očit uspjeh prirodnih znanosti i tehnologije, a duhovne znanosti stavljene u položaj u kojem se moraju braniti. U članku se razmatraju četiri prigovora teoriji kompenzacije: teorija je obilježena antikvarnim pristupom povijesti; uzima u obzir samo konzervatorsku (...) funkciju duhovnih znanosti; degradira duhovne znanosti smatrajući ih tek dodatkom i dopunom kulturnih promjena; te precjenjuje njihovu sposobnost u uravnoteženju gubitaka i rizika modernizacije. Disertacija o povijesti crkve ne nadoknađuje moderni gubitak vjere. Esej o Casparu Davidu Friedrichu nije nikakva nadoknada za uništen krajolik. Uvjerenje da za svaki gubitak ili štetu postoji kompenzacija je vjerojatno vezano uz religijsko vjerovanje u oprost ili uz filozofske argumente za teodiceju. Zaključak je taj da se duhovne znanosti ne smije opravdavati argumentima korisnosti. One su »korisne« jer ne moraju uopće biti korisne. (shrink)

Některé ze společenských věd spojuje myšlenka „tichého relativizmu“. Podíváme-li se totiž pozorně na práce kulturních antropologů a historiků, zjistíme, že ačkoli by váhali veřejně si to přiznat, prakticky sdílejí představu o odlišných, na sebe nepřevoditelných, pojmových schématech. To z nich činí podezřelé z relativizmu. Sdílejí také ideu, že pro toto přesvědčení – přes všechny námitky filozofů – nalézají dostatek empirických podkladů. Ve svém příspěvku vysvětlím pozadí tohoto přesvědčení. Vysvětlím, proč je pro něj klíčová myšlenka nesouměřitelnosti, a pokusím se zvážit, zda (...) Davidsonova základní námitka o „přeložitelnosti“ je dostatečně pevná pro to, abychom mohli odmítnout myšlenku nesouměřitelnosti jednou pro vždy. Uvedu příklady podporující podezření, že tzv. empirická zjištění podporující kulturní relativizmus většinou obsahují metodologické či pojmové nepřesnosti či chyby. Some social scientists share the ideology of cultural relativism. This is not to say that they overly subscribe to it, the commitment to it is rather implicit to their attitudes. That is, if we take a closer look at the works of many sociologists, anthropologists and historians, we can clearly discern relativistic patterns. They also share the idea that their approach, involving the relativism, has strong empirical foundations – despite objections of many philosophers. In my article, I am going to explain the motivation for such a cultural relativism. I will claim that that the key underlying idea is that of a certain kind of incommensurability. That is mean that the idea of relativism stay and fall with the idea of incommensurability.I will discuss whether the Davidsonian approach to relativism via the problem of translability is viable. I will claim that without the possible existence of two distinct conceptual schemes or two distinct languages associated with them there is simply no issue of incommensurablity. I will also claim that most of the socalled empirical proofs of cultural relativism are based on conceptual or methodological confusions. (shrink)

U knjizi Pisanje knjige sveta (2011) Teodor Sajder tvrdi da na fundamentalnom nivou stvarnosti ne postoje objekti sastavljeni od delova, što njegovo gledište čini verzijom mereološkog nihilizma. Međutim, u prethodnoj knjizi pod naslovom Četvorodimenzionalizam (2001) Sajder zastupa mereološki univerzalizam, tezu da svaka klasa objekata ima mereološku fuziju, odnosno da postoji dodatni objekat koji sadrži date objekta kao svoje delove, koji igra suštinsku ulogu u njegovoj argumentu na osnovu nejasnosti u prilog perdurantizma, odnosno postojanja temporalnih delova materijalnih objekata. U ovom radu (...) pokušaću da odgovorim na pitanje da li Sajder može i dalje biti perdurantista uprkos njegovom najnovijem prihvatanju mereološkog nihilizma. (shrink)

The paper is aimed to show that directly referring terms have to be rigid designators. Since directly referring expressions refer to something on the basis of semantic conventions alone and since the conventions are independent of possible worlds, there cannot be a directly referring expression with shifting reference across possible worlds. Although this claim seems to be indubitable and widely recognized, it was questioned recently. Drawing on D. Lewis’ ontology of counterparts, G. Martí has shown that a directly referring expression (...) is capable to refer to different objects in different possible worlds. A directly referring term designating an object in our world is supposed to designate its counterparts in other possible world. The paper tries to show that the purported directly referring terms assumed by Martí’s argument are not, in fact, directly referring.U ovome članku nastoji se pokazati da izravno referirajući termini moraju biti kruti označitelji. Budući da izravno referirajući izrazi referiraju na nešto samo na osnovi semantičkih konvencija i budući da su konvencije neovisne o mogućim svjetovima, ne može postojati izravno referirajući izraz s referencijom koja se pomiče duž mogućih svjetova. Iako se ta tvrdnja čini neprijepornom i široko prihvaćenom, u novije je vrijeme dovedena u pitanje. Oslanjajući se na Lewisovu ontologiju parnjakâ, G. Martí je pokazala da izravno referirajući izraz može referirati na različite predmete u različitim mogućim svjetovima. Izravno referirajući termin koji označava predmet u našem svijetu trebao bi označavati svoje parnjake u drugome mogućem svijetu. U članku se pokušava pokazati da navodno izravno referirajući termini koji su pretpostavljeni Martínim argumentom zapravo nisu izravno referirajući. (shrink)