This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The paper outlines the historical development of question about ambiguous and mysterious human nature, in particular considering the reasons and conditions for the founding of modern philosophical anthropology. Subsequently, it brings an overview of the conceptual beginnings and directions of anthropological research in Croatia. The focus is on the following questions: When did the investigations begin in the field of philosophical anthropology, in what kind of thinking environments were they shaped and what scientific achievements were reached? The presentation brings to (...) light the cognition that philosophical anthropology in Croatia got its first contours and valuable contributions to the very beginning of the contemporary renewal of this discipline, shortly after its phenomenological and scientific revivals in the ventures of Scheler and Plessner. The development of this research branch is, according to Hans Lankʼs model, divided into four main conceptual orientations. The anthropology from above shows the creative contributions of Stjepan Zimmermann, Vilim Keilbach, Rajmund Kupareo, Miljenko Belić, Ante Kusić, Josip Ćurić, Hrvoje Lasić and Ivan Koprek. The anthropology from below is illustrated by the reference to the research by Vera Ehrlich-Stein, Rudi Supek, the Institute of Anthropology, Pavao Rudan and Darko Polšek. For the anthropology from culture, the philosophical achievements of Pavao Vuk-Pavlović, Vladimir Filipović, Vjekoslav Mikecin, Esad Ćimić, Nikola Skledar, Branka Brujić, Milan Galović and Mihaela Girardi-Karšulin were delineated. Under the anthropology from history, the works of Predrag Vranicki, Milan Kangrga, Vanja Sutlić, Gaja Petrović, Hotimir Burger, Mislava Kukoč and Raul Raunić are outlined. The conclusion summarises four insights. 1. Philosophical anthropology is an under-researched and not enough appreciated field, which represents one of the most fertile currents of thought in the 20th century. 2. Creative contributions are presented in all four major orientations. 3. In the context of anthropological research, lively dialogue and a fruitful meeting of different worldviews were realised. 4. The beginnings of the development of the discipline should be moved earlier in history than previously considered, from the 1950s and 1960s to the early 1930s. The last insight points to the need for further exploration of the perceived, and so far largely neglected, continuity of anthropological themes and related ideas in the history of recent philosophy in Croatia. (shrink)

Dance provides natural conditions for studying relationships between coordination patterns and human experience. von Zimmermann and colleagues investigate whether relatively simple or more complex forms of movement coordination are related to pro‐social experiences during group dance. They find that pro‐social experience depends on the degree to which movement patterns are distributed and diversified, but not the degree to which movement patterns are simply unitary.

The main aims of the project are twofold: the first one is to get insight into scope, structure, everyday life, opinions and plans of our people who live abroad as the fourth and fifth generations of emigrants, specially those who left the country during 90s. The second is checking and recording their preparedness for "return" to mother-country through complex set of activities and arrangements: return, capital investments, know-how and skills investments, preservation and strengthening cultural identity of our people abroad and (...) development their links with the ethnic/cultural background and inheritance. Glavni ciljevi realizacije ove teme su dvojaki. Prvi cilj je sticanje uvida u obim, strukturu, karakteristike svakodnevnog zivota, stavove i planove nasih ljudi koji zive u inostranstvu kao pripadnici cetvrte i pete generacije emigranata. Drugi cilj je utvrdjivanje njihove spremnosti za povratak u zemlju maticu, kroz slozen sindrom fizickog povratka ili "virtuelnog" povratka, kroz kapitalne investicije, investiranje stecenog "intelektualnog kapitala" u drustveni razvoj zemlje, ali i osnazenja drustvenog i kulturnog identiteta nasih ljudi u rasejanju i jacanja njihovih veza sa etnokulturnim zaledjem i nasledjem. (shrink)

Review on Simon Harrison, Augustine's Way into the Will: The Theological and Philosophical Significance of De Libero Arbitrio, Oxford University Press, Oxford, 2006.

This paper offers an explanation of the fact that sentences of the form (1) ‘X may A or B’ may be construed as implying (2) ‘X may A and X may B’, especially if they are used to grant permission. It is suggested that the effect arises because disjunctions are conjunctive lists of epistemic possibilities. Consequently, if the modal may is itself epistemic, (1) comes out as equivalent to (2), due to general laws of epistemic logic. On the other hand, (...) on a deontic reading of may, (2) is only implied under exceptional circumstances – which usually obtain when (1) is used performatively. (shrink)

U članku se pokušalo prikazati toleranciju kao krepost tj. sposobnost u smislu određenog habitusa koje čovjeku omogućuje stupiti u ispravan odnos s drugim čovjekom. Međutim, prije nego li se počelo s predstavljanjem kreposti tolerancije, prvo se objasnio pojam kreposti u aristotelovskom smislu i to pod posebnim vidom aristotelovske kreposti prijateljstva. To je razjašnjenje dovelo do zaključka da je krepost unutarnje stanje , a koje nekom čovjeku omogućuje svoje osjećaje i prirodne datosti dovesti u sklad i harmoniju. Zbog toga su kreposti (...) nekog čovjeka pretpostavke za njegovo ispravno djelovanje kako prema samom sebi tako i prema drugome. S tim u vezi tolerancija će biti prikazana kao krepost koja čovjeku pomaže nadilaziti poroke poput predrasude, neprijateljskog držanja i mržnje prema drugom čovjeku. Upravo ovi poroci ne predstavljaju samo opasnost za pojedinca kao takovog nego i za čitavo društvo jer indirektno ugrožavaju demokraciju i ljudska prava te ih mogu štoviše i blokirati. Nadilaženje, stoga, ovih poroka kroz kreposti dijaloga i tolerancije, omgućuje stvaranje temelja za demokraciju i ljudska prava uopće. Na kraju članka se obrađuje odnos između prava i morala – morala u smislu kreposti – te se dolazi do zaključka da se oni u društvu trebaju nadopunjavati, a ne međusobno isključitvati. (shrink)

All entrepreneurs try to be timely unlimited, constant and successful in their business. In doing so, their company founding, running operations and development all depend on adequate and quality financing. The goal is to ensure a stable financing and growth and the question is how, when and from which sources should the financing be ensured. When talking of financing, it is primarily meant ensuring the money or the capital, a synonym of the entrepreneurship and its main moving strength. In order (...) to be successful, it is of high importance to meet optimal business decisions and specially investing decisions. Even though the focus of the financing process is not solely limited to money, money plays a central role and is also the basis and the requirement for business activity and the very existence and the end goal of a business as well. One important focus of entrepreneurs is the question of an optimal financial structure for their own enterprise. The specifics of every individual company together with the industry they are in and macroeconomic environment they operate in do not allow for a uniform and generally applicable solution to this problem. The focus of this problem lies in the ratio between the size and structure of assets on one side and the size and structure of equity and debt on the other side. Every entrepreneur should also know which amount and structure of long-term assets, fixed assets is necessary for his enterprise. The function of investment planning defines these requirements before the actual investment takes place. An entrepreneur who is already longer in business will at this point analyze his actual financial structure with a focus on capital accumulation and conditions of raising debt. (shrink)

L’article tente de présenter la tolérance comme une vertu, c’est-à-dire comme une capacité, un certain habitus , permettant à l’homme d’établir un rapport juste avec autrui. Cependant, avant de commencer à présenter la vertu de la tolérance, le concept de vertu est expliqué au sens aristotélicien du terme, notamment à la lumière de la vertu de l’amitié. Cet éclaircissement a abouti à la conclusion que la vertu était un état intérieur qui permet à un homme de mettre en harmonie ses (...) sentiments avec la donne naturelle. C’est pourquoi les vertus d’un homme impliquent la justesse de ses actes, que ce soit envers lui-même ou envers les autres. Ainsi, la tolérance sera présentée comme une vertu permettant à l’homme de vaincre les vices tels que les préjugés, l’attitude hostile ou la haine. Les vices en question ne représentent pas seulement un danger pour l’individu en tant que tel, mais aussi pour la société toute entière car ils mettent directement en péril la démocratie et les droits de l’homme. Donc, vaincre ces vices, à travers le dialogue et la tolérance, permet d’établir les fondements de la démocratie et des droits de l’homme en général. La fin de l’article se penche sur le rapport entre le droit et la morale, comprise au sens de la vertu, en concluant que le droit et la morale doivent se compléter plutôt que s’exclure. (shrink)

Im Aufsatz wird der Versuch unternommen, die Toleranz als Tugend, d.h. als Eigenschaft im Sinne eines Habitus darzustellen, die es einem Menschen ermöglicht, in aufrichtigen Dialog mit anderen zu treten. Bevor aber die Tugend der Toleranz dargestellt wird, soll zuerst der Begriff der Tugend im aristotelischen Sinne unter besonderer Berücksichtigung der aristotelischen Tugend der Freundschaft erläutert werden. Dies erlaubt die Schlussfolgerung, dass die Tugend eine innere Haltung ist, die es einem Menschen ermöglicht, seine Gefühle und natürlichen Anlagen in Einklang und (...) Harmonie zu bringen. Deshalb sind die Tugenden eines Menschen die Voraussetzungen für sein gutes Handeln sowohl sich selbst wie auch anderen gegenüber. Im Anschluss an diese Ausführung wird Toleranz als Tugend dargestellt, und zwar als jene Tugend, die einem Menschen hilft, Laster wie Vorurteil, Feindseligkeit und Hass gegenüber anderen zu überwinden. Diese Laster stellen nicht nur eine Gefahr für den Einzelnen als solchen dar, sondern darüber hinaus für die ganze Gesellschaft, denn sie gefährden indirekt Demokratie und Menschenrechte und können diese sogar verhindern. Die Überwindung dieser Laster durch die Tugenden der Dialogfähigkeit und der Toleranz heißt folglich zugleich, eine Grundlage für Demokratie und Menschenrechte zu schaffen. Am Ende des Artikels ist das Verhältnis zwischen Recht und Moral – in Sinne der Tugend – in der modernen Gesellschaft zu klären, das ein Ergänzungsverhältnis ist, woraus erhellt, dass Recht und Moral sich nicht ausschließen. (shrink)

Linguistic expressions frequently make reference to the situation in which they are uttered. In fact, there are expressions whose whole point of use is to relate to their context of utterance. It is such expressions that this article is primarily about. However, rather than presenting the richness of pertinent phenomena (cf. Anderson & Keenan 1985), it concentrates on the theoretical tools provided by the (standard) two-dimensional analysis of context dependence, essentially originating with Kaplan (1989)--with a little help from Stalnaker (1978) (...) and Lewis (1979a, 1980), and various predecessors including Kamp (1971) and Vlach (1973). The current article overlaps in content with the account in Zimmermann (1991), which is however much broader (and at times deeper).. (shrink)

Contemporary conversations about religion and culture are framed by two reductive definitions of secularity. In one, multiple faiths and nonfaiths coexist free from a dominant belief in God. In the other, we deny the sacred altogether and exclude religion from rational thought and behavior. But is there a third way for those who wish to rediscover the sacred in a skeptical society? What kind of faith, if any, can be proclaimed after the ravages of the Holocaust and the many religion-based (...) terrors since? Richard Kearney explores these questions with a host of philosophers known for their inclusive, forward-thinking work on the intersection of secularism, politics, and religion. An interreligious dialogue that refuses to paper over religious difference, these conversations locate the sacred within secular society and affirm a positive role for religion in human reflection and action. Drawing on his own philosophical formulations, literary analysis, and personal interreligious experiences, Kearney develops through these engagements a basic gesture of hospitality for approaching the question of God. His work facilitates a fresh encounter with our best-known voices in continental philosophy and their views on issues of importance to all spiritually minded individuals and skeptics: how to reconcile God's goodness with human evil, how to believe in both God and natural science, how to talk about God without indulging in fundamentalist rhetoric, and how to balance God's sovereignty with God's love. (shrink)

Korupcija je siroko rasirena pojava u svim zemljama tranzicije. Srbija u tom pogledu nije izuzetak, naprotiv, uvek je bila veoma visoko rangirana na svim indeksima korumpiranosti Transparency International. Medju drustvenim sferama koje se smatraju prozetim korupcijom dosta visoko mesto u percepciji korupcije uvek je zauzimala, nazalost, oblast visokog obrazovanja. Da bismo proverili opravdanost ovakvih percepcija, sprovedeno je istrazivanje medju zaposlenima na Univerzitetu u Beogradu. Nalazi su potvrdili da korupcije u visokom skolstvu ima, kao i da nema prevelike spremnosti da se (...) ovoj pojavi stane na put, da se bar umanji, ako se vec ne moze iskoreniti. (shrink)

Uvodjenje veronauke i 'gradjanskog vaspitanja' u prve razrede osnovnih i srednjih skola u Srbiji 2001. godine izazvalo je brojne kontroverze u javnosti. Ova odluka drzavnih vlasti sprovedena je uprkos argumentovanom protivljenju strucne javnosti i dosta podeljenim stavovima u javnom mnjenju. U tekstu su prikazani rezultati jednog istrazivanja javnog mnjenja koji ukazuju na ambivalentne stavove o ovom pitanju.

Im Artikel werden die tragenden Konturen des Offenbarungsbegriffs im Denken Schellings hervorgehoben. Der Begriff hat den christlichen Hintergrund, wird aber von Schelling nicht auf konfessionelle Ebene festgelegt oder reduziert. Schelling nimmt ihn als Realität in der geschichtlichen Erfahrung der Menschheit; als solcher ist er interessant für die Philosophie. Das Thema der Offenbarung markiert bereits die erste Periode des Schellingschen Denkens: mit ihm wird die erkenntnismässige Entdeckung der Unbedingtheit und Autonomie der menschlichen Freiheit verbunden und zwar im Zusammenhang mit dem deutsch-aufklärerischen (...) Verständnis der christlichen Religion als Erzieherin des Menschengeschlechts in moralibus. In der zweiten Periode, die man mit Schellings Freiheitsschrift beginnen und mit den Weltaltern fortsetzen lässt, wird der Offenbarungsbegriff im Zusammenhang mit der Problematik des Bösen, der Freiheit und der Schöpfung behandelt. Er signalisiert die Freiheit des Absoluten und seiner schöpferischen Wirkung und Präsenz in Natur und Geschichte der Menschheit – allerdings wird das Böse als notwendiges Moment der Offenbarung verstanden. In der letzten Periode seines Denkens behandelt Schelling die Offenbarung als freie geschichtliche Manifestation des Absoluten, die zugleich als Angebot und Apel an seine freie Annahme von Seiten des Menschen verstanden und dargestellt wird. Die positive Philosophie Schellings ist keineswegs eine verkappte christliche Theologie; mit einem gewissen Recht könnte man sie vielleicht als Philosophie der christlichen Religion nennen. Ihr geht es darum, die Inhalte der christlichen Religion durchzudenken, ohne damit den Interessen der Kirchen Dienst in ihren Anliegen erweisen zu wollen, aber auch ohne mit den Interessen der Religionskritik gehemmt zu sein. Die Philosophie der Offenbarung versucht Leben und Wirken Gottes zu beschreiben, der seiner Schöpfung zuvorkommt und sie zur Vollendung zu führen beabsichtigt – auf dass Gott alles in allem wird. (shrink)

At the end of the Critique of Judgement, Kant returns to his discussion of the doctrine of the postulates of pure practical reason. He there describes the justification for these judgements of faith as ›moral arguments‹. In the course of this, he resolves a hitherto unanswered question, namely what exactly the ›increment‹, as it is already mentioned in the Critique of Practical Reason, consists in, when the immortality of the human soul, the freedom of our will and the existence of (...) God are postulated. The paper shows that the underlying ideas of pure theoretical reason shed their subjectivity in the postulates and extend to a certain objectivity. And it explains how this objectivity has to be understood in opposition to that of judgements of experience. (shrink)

Problem kojega članak obrađuje jest: zašto Petrić jedini unutar rasprave o ars historica tijekom 16. stoljeća poseže za mitom? Na taj se problem pokušava odgovoriti analizom mita o povijesti , sadržanog u dijalogu »Il Contarino, overo che, sia l’historia« iz Petrićevih della historia diece dialoghi . S formalne strane, mitsko kazivanje svrstava Petrića u tradiciju pjesničke teologije, u kojoj preko ingenija i zanosa pjesnik utemeljuje ljudsku povijest i cjelinu znanja. Sa sadržajne strane, ovaj mit predstavlja rezultat Petrićeva nadahnuća različitim antičkim (...) i renesansnim tradicijama. U maniri pjesnika teologa, Petrić nastoji različite tradicije povezati u jedinstvenu sliku kako bi od kaotičnih res gestae stvorio prvi preduvjet historije: povijest kao njezin predmet.The article aims to tackle the following problem: why was Petrić the only philosopher who, within sixteenth-century discussion on ars historica, decided to employ the myth? The answer to this problem is being sought through the analysis of the myth of history , comprised in the dialogue “Il Contarino, overo che, sia l’historia” in Petrić’s work Della historia diece dialoghi . Viewed formally, mythological account places Petrić in the tradition of poetical theology, in which, through ingenuity and inspiration, a poet lays the foundations of human history and knowledge as a whole. Given the contents, this myth owes greatly to Petrić’s leaning on diverse traditions of the antiquity and the Renaissance. In the manner of a poet theologian, Petrić endeavours to combine different traditions into a unique picture and from the chaotic res gestae to create the first prerequisite for the history: the past as its subject-matter. (shrink)

Some of the short pieces attributed in various Arabic manuscripts to Alexander of Aphrodisias in fact derive from Proclus's Elements of Theology. Twenty such pieces were published in 1973 by G. Endress, who traced the unnamed translator to the circle of Kindi. Another such piece is here identified, published, and assigned to the same translator. Its beginning and end seem to have been revised by a later transmitter. Section II of the article adduces a parallel case where the original Arabic (...) version still exists. Section III surveys a number of related pieces that would also appear to have been changed in transmission. Section IV argues that most if not all were once united in a single collection of Proclus and Alexander. Section V argues that since certain changes of detail were evidently made during or soon after translation, the general arrangement of the Kindi-circle Alexander, as of the Kindi-circle Liber de Causis and the Kindi-circle, is also likely to be peculiar to the Arabic tradition. The text from which Proclus Arabus was first translated need not have differed substantially from the transmitted Greek. (shrink)

Name der Zeitschrift: Frühmittelalterliche Studien Jahrgang: 47 Heft: 1 Seiten: 53-86.

As first pointed out by Saul, the co-referential names in sentences like and defy substitution _salva veritate_: Clark Kent went into the phone booth, and Superman came out. I never made it to Karl-Marx-Stadt, but I visited Chemnitz last year. This paper elaborates and compares two solutions to Saul's substitution problem, both of which turn on an asymmetry between names that share their bearers. According to the first solution there is a semantic distinction between neutral names and restricted names. According (...) to the second solution, only neutral names are properly used, whereas the use of restricted names involves code-switching and pragmatic re-interpretation. As it turns out, the semantic approach deals more easily with changing names as in, whereas the pragmatic account is more adequate in explaining hidden identity cases like. (shrink)

Početkom devedesetih godina prošlog stoljeća, švicarski je teolog Hans Küng izašao s tezom da ako se želi stvoriti jedan globalni i dugoročni mir, moraju se uzeti u obzir velike svjetske religije. Svoja nastojanja Küng je u tom pogledu usmjerio na traženje zajedničkih etičkih osnova svim religijama. To nastojanje on je nazvao ´Projekt svjetski etos´. Njegove su glavne teze sljedeće: a. Nema napretka ljudskog roda bez svjetskog etosa; b. Nema svjetskog mira bez religioznog mira; c. Nema religioznog mira bez religioznog dijaloga. (...) Osim početnog odobravanja, Projekt svjetski etos je doživio i masivne kritike, kako u njemačkom tako i u engleskom govornom području. U tom smjeru ide i ovo razmatranje. Budući da je sam članak podijeljen u dva dijela, autorov je cilj u prvom dijelu – koji uostalom vrijedi i kao uvodni – istaknuti prva dva problemska aspekta samog Projekta te time već na početku pokazati da sklopovi i nisu tako jednostavni kako to sam autor Projekta želi. Ove prve dvije kritične točke Projekta su njegov odnos prema moralnom relativizmu, prilikom čega upravo temeljene slabosti samog projekta postaju vidljive, te s tim u vezi Küngov problematični put poopćavanja u području morala.Anfang der neunziger Jahre des vorigen Jahrhunderts veröffentlichte schweizerischer Theologe Hans Küng die These, dass man, wenn man einen globalen und langfristigen Weltfrieden schaffen möchte, die großen Religionen berücksichtigen müsse. Seine Bestrebungen hat er an die Suche nach einem gründlichen Ethos der Religionen gerichtet. Das hat er ‘Projekt Weltethos’ genannt. Seine zentrale Thesen sind: a. Es gibt keinen Fortbestand des Menschengeschlechts ohne ein Weltethos, b. Es gibt keinen Weltfrieden ohne religiösen Frieden; 3. Es gibt keinen religiösen Frieden ohne religiösen Dialog. Außer aber grundsätzlicher Akzeptierung am Anfang, hat dieser Projekt später auch massive Kritik ausgelost, sowohl im deutschen als auch im eng. Sprachraum. Darum geht es auch in diesem Aufsatz. In seinem erstem Teil – der übrigens als einleitender gilt – wird der Versuch unternommen, die ersten zwei kritischen Momente des sogenannten Projekts herauszustellen und damit zu zeigen, dass die Zusammenhänge nicht so ‘einfach’ und vor allem ‘eindeutig’ sind, wie es sich der Autor des Projekts wünscht. Diese ersten zwei kritischen Aspekte des Projekts sind sein Verhältnis mit dem moralischen Relativismus – wobei gerade seine „ersten” Schwächen sichtig werden, und in Bezug zu dem Küngs problematischer Weg der Verallgemeinerung im Bereich des Moralischen. (shrink)

The analysis of cognitive-ontological and especially ethical concepts in Nietzscheʼs philosophy shows deprivation as an important component that compromises their status. The emptiness, in the form of purity, inevitably appears during the decomposition of Nietzsche’s thought. Under the influence of perspectivism, epistemology, along with the question of truth, have undergone radical deconstruction. The results significantly affect the existence of morality, values and the notion of good in general. Deprivation appears in values, which leads to pessimism. Pessimistic values move away from (...) the intensity of life instinct. As a reflection of life, man strives and destroys the aspirations for life. The whole reality, on the other hand, is in opposition and thus, necessarily, in dialectic and conflict. Nietzsche, however, does not strive for reconciliation opposites, but requires their enduring, which is, at the same time, overcoming. Conflict between pessimistic and life valuesinevitably arises. Pessimism precedes nihilism, which alternates the notion of truth, meaning, and foundation. In the concluding analysis, it becomes clear how the value creator is placed in relation to the concept of eternal return and overcoming nihilism. Emptiness and lack of sense are replaced by a dynamic and conflicting conception of life, i.e. existence, where the dynamics of life must not be understood in an organic or other bio-morphological sense, but in relation to the individual and his creative potential only in the form of change and reestablishment of reality. This, in turn, means that, ultimately, the focus is on the subject, man as will and his existential acts. (shrink)