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  1. „Život u senci apokaliptičkog ruleta “: Razgovor sa Svetozarom Stojanovićem.Aleksandar Nikitović - 2010 - Filozofija I Društvo 21 (3):35-69.
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  2.  8
    Perfect and imperfect states.Aleksandar Nikitovic - 2013 - Filozofija I Društvo 24 (2):132-150.
    Early Greek ethics embodied in Cretan and Spartan mores, served as a model for Plato`s political theory. Plato theorized the contents of early Greek ethics, aspiring to justify and revitalize the fundamental principles of a traditional view of the world. However, according to Plato`s new insight, deed is further from the truth than a thought i.e. theory. The dorian model had to renounce its position to the perfect prototype of a righteous state, which is a result of the inner logic (...)
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  3.  39
    Recollection and knowledge.Aleksandar Nikitovic - 2011 - Filozofija I Društvo 22 (1):207-218.
    Starohelenska etika nosila je u svom predanju protivrjecan odnos u razumjevanju vrline kao kljucnog pojma na kojem se zasniva polis i politika. Na izostravanju i objelodanjavanju ove protivrjecnosti umnogome je doprinjela sofistika koja je mjerilom racionalnosti uocavala ona filosofski nedovoljno razjasnjena mjesta u starohelenskoj slici svijeta. Da bi razrjesio protivrjecnost nastalu iz nacelnog tradicionalnog stava da se vrlina ne moze nauciti i stava da je vrlina povezana sa znanjem, Platon uvodi u razmatranje pojam sjecanja. Sjecanje postaje sredisnja tacka u Platonovom (...)
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  4. Država, sloboda, znanje.Aleksandar Nikitović - 2008 - Filozofija I Društvo 19 (3):37-59.
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  5.  30
    Can virtue be taught?Aleksandar Nikitovic - 2009 - Filozofija I Društvo 20 (3):159-183.
    Da li se vrlina moze nauciti je pitanje oko koga su se lomila koplja u previranju i borbi za prevlast izmedju sofistike i starohelenske etike kao dva osnovna principa antickog duha. Dva velika predstavnika ovih suprotstavljenih principa Platon i Protagora sucelili su svoje argumente u dijalogu koji nosi naziv velikog sofiste. U ovoj filosofskoj borbi paradoksalno Protagora koji tvrdi da se vrlina moze nauciti dolazi do stava da vrlina nije znanje, a Platon koji brani starohelenski princip da je vrlina urodjena (...)
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  6.  19
    State, freedom, knowledge.Aleksandar Nikitovic - 2008 - Filozofija I Društvo 19 (3):37-57.
    U ovom tekstu razmatra se Platonova problematizacija odnosa drzave, slobode i znanja, u njegovim analizama razlicitih aspekata uzorne drzava. Drzavu Platon razumjeva kao opste dobro, a svrha njenog uspostavljanja jeste da se, u skladu s pravicnoscu, nadomjesti nedovoljnost koja je imanentna svakom pojedincu. Pravicnost je prisutna samo ukoliko su u cjelinu polisa harmonicno povezane sve razlicite i pojedinacne sposobnosti. Platon u svojim suptilnim analizama ukazuje da je za postojanje pravicne drzave neophdno da volja covjeka, u klasi cuvara, bude u potpunosti (...)
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  7.  19
    The philosopher in Plato’s state.Aleksandar Nikitovic - 2012 - Filozofija I Društvo 23 (3):388-406.
    Plato?s political theory rests on metaphysical principles that are understandable to only a few. It is assumed that only a narrow group of philosophers is able to put this theory into practice, and using repressive measures. The fewer the initiated the greater the repression. It is assumed that those who do not know the truth can neither predict their destiny nor do anything to make it better because they are unable to understand the goal and purpose of the repression. It (...)
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  8.  12
    The philosopher in Plato’s state.Aleksandar Nikitovic - 2012 - Filozofija I Društvo 23 (3):388-406.
    Plato?s political theory rests on metaphysical principles that are understandable to only a few. It is assumed that only a narrow group of philosophers is able to put this theory into practice, and using repressive measures. The fewer the initiated the greater the repression. It is assumed that those who do not know the truth can neither predict their destiny nor do anything to make it better because they are unable to understand the goal and purpose of the repression. It (...)
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  9.  11
    Plato, statesman and philosopher.Aleksandar Nikitovic - 2014 - Filozofija I Društvo 25 (2):235-256.
  10.  13
    Traditionalism and modern subjectivity: Enlightenment and conservatism of Edmund Burke.Aleksandar Nikitovic - 2003 - Filozofija I Društvo 2003 (22):271-283.
    The issue of traditionalism versus modern subjectivism in the light of the conflict of Edmund Burke`s conservatism with the Enlightenment as the ideological basis of the French revolution was not discussed or studied sufficiently in our political and philosophical theory. In this paper we are reconsidering a theoretical debate between arising modern rationalism of Enlightenment and European traditionalism. The text further explains on the reasons for choosing this subject and course the research will take subsequently. An overview is provided of (...)
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  11.  11
    "Living in the shadow of apocalyptic roulette": Conversation with Svetozar Stojanovic.Aleksandar Nikitovic - 2010 - Filozofija I Društvo 21 (3):35-69.
    Progres i otkrice apokaliptickih sredstava doveli su covjeka u radikalno novu situaciju moguceg samounistenja. Zivot u sjenci samoapokalipse otvara nove osnovne dileme i pitanja razumjevanja smisla covjekovog djelovanja i namece kao najvazniji cilj sam opstanak covjecanstva. Da li postojeca etika i moderna politicka filosofija mogu da odgovore na izazove apokaliptickog ruleta sa kojim se covjecanstvo suocava, ili su potrebni sasvim novi principi politickog organizovanja, sredisnje je pitanje na koje se trazi odgovor.
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  12.  9
    The search for virtue.Aleksandar Nikitovic - 2011 - Filozofija I Društvo 22 (4):157-181.
    U borbi oko vrline koja se vodila izmedju Platona i sofista, Platon nastoji da sacuva sadrzaj starohelenske etike, ali ne i njegovu mitsku formu, u kojoj je sofistika otkrila bitne nedostatke i zahvaljujuci tome dovela u pitanje i ukupan sadrzaj starohelenske etike. S druge strane, Platon prihvata novu formu racionalnog misljenja, ali ne i ukidajucu jednostranost racionalnosti sofistike. Drugim rijecima, Platon pristupa teoretizaciji sadrzaja starohelenske etike nastojeci na taj nacin da pomiri osnovno nacelo tradicionalnog pogleda na svijet s novom vladajucom (...)
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  13.  7
    Hegelovo razlikovanje'unutrašnje'od'spoljašnje'strane istorije filosofije.Aleksandar Nikitović - 1995 - Theoria 38 (3):23-30.
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  14.  8
    Perfect and imperfect states.Aleksandar Nikitovic - 2013 - Filozofija I Društvo 24 (2):132-150.
    Early Greek ethics embodied in Cretan and Spartan mores, served as a model for Plato`s political theory. Plato theorized the contents of early Greek ethics, aspiring to justify and revitalize the fundamental principles of a traditional view of the world. However, according to Plato`s new insight, deed is further from the truth than a thought i.e. theory. The dorian model had to renounce its position to the perfect prototype of a righteous state, which is a result of the inner logic (...)
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  15.  1
    Contemporary reception of Byzantine philosophical and theological tradition: The problem of person and community.Aleksandar Nikitović - 1996 - Filozofija I Društvo 1996 (9):285-294.
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