In a series of ten preregistered experiments (N=2043), we investigate the effect of outcome valence on judgments of probability, negligence, and culpability – a phenomenon sometimes labelled moral (and legal) luck. We found that harmful outcomes, when contrasted with neutral outcomes, lead to increased perceived probability of harm ex post, and consequently to increased attribution of negligence and culpability. Rather than simply postulating a hindsight bias (as is common), we employ a variety of empirical means to demonstrate that the outcome-driven (...) asymmetry across perceived probabilities constitutes a systematic cognitive distortion. We then explore three distinct strategies to alleviate the hindsight bias and its downstream effects on mens rea and culpability ascriptions. Not all are successful, but at least some prove promising. They should, we argue, be taken into consideration in criminal jurisprudence, where distortions due to the hindsight bias are likely considerable and deeply disconcerting. (shrink)

Los cambios acaecidos en las sociedades occidentales en las últimas décadas configuran una nueva forma de responder a la provisión de cuidados que ha sido definida en términos de crisis. Esta nueva organización agudiza las desigualdades de género existentes y genera nuevas relaciones de poder asimétricas aunque, al mismo tiempo, ofrece también oportunidades de resignificación del trabajo doméstico y los cuidados. El artículo analiza la crisis de cuidados en relación a la distribución social del tiempo donado en el ámbito doméstico-familiar, (...) así como a su significación y representaciones. Para ello, emplea los datos cuantitativos producidos mediante la Encuesta de Presupuestos de Tiempo del Instituto Vasco de Estadística - Eustat y el material generado a través de grupos de discusión. (shrink)

In the psychotherapist-patient relationship, the therapist-fiduciary must deal with ambiguity, assume risks, and make decisions without final appeal to psychiatric theory. Ambiguity regarding patient autonomy poses treatment paradoxes. Caregiving that aims at autonomy can end up undermining it. Additionally, pursuit of autonomy can put the patient’s well-being at risk.

The reflection undertaken here aspires to understand human emotion by joining Aristotle’s and Heidegger’s descriptions of emotion in a thoughtful confrontation(Auseinandersetzung). In his 1924 Aristotle lectures, Heidegger carries out a phenomenology of being-in-the world which illuminates the “structures” of emotion.Aristotle’s descriptions of emotions in the Rhetoric serve to enrich the structures delineated by Heidegger. Although millennia separate the two thinkers and their civilizations, what they say together about emotion is meaningful today. Their philosophical projects may seem to subordinate consideration of (...) emotion to rhetorical or ontological purposes, but they actually serve to enrich our understanding by recognizing the intertwining of speech, world, and emotion. (shrink)

Wall Street and Main Street have become opposing icons in narratives of boom and bust that endeavor to account for the financial meltdown in fall 2008 and the Great Recession that followed. In many such narratives, Wall Street denizens are said to have brought on the economic collapse in which ordinary Main Streeters became collateral damage. Economic analysis and political advocacy are carried on in a metaphorics which implicates the fate of Main Street in the rituals of Wall Street. Metaphors (...) can enlighten and mislead, and likely these do both. The present effort aims to go behind the metaphors in order to understand the worlds of Wall Street and Main Street mobilizing the conceptual resources of Schutzian phenomenology. (shrink)

O'Brien et al. reported that readers generated elaborative inferences only when a text contained characteristics that made it easy to predict the specific inference that a reader would draw, and virtually eliminated the possibility of the inference being discon-firmed. Garrod et al., however, offered two qualifications to these conclusions. First, the two text characteristics manipulated may have produced different types of elaborative inferencing: a biasing context results in a passive form of elaborative inferencing, involving setting up a context of interpretation, (...) whereas the presence of a demand sentence invites the reader to actively predict a subsequent expression. Secondly, clear evidence for either type of inference will be apparent only with truly anaphoric materials. This work describes how a passive form of elaborative inferencing, reported by Garrod et al, may be implemented in a connectionist manner. We take the connectionist model proposed by Shastri and Ajjanagadde in order to represent a text in the form of a network. Next we analyze and discuss how an attentional focus could operate with the proposed reasoner system in order to deal with inference control and anaphora resolution, during text understanding. Our own suggestion is that the system proposed by Shastri and Ajjanagadde could be extended by incorporating focus in order to apply it to some open problems related to text processing. However, this extension presents implementational problems due to its local character. Distributed models seem to be in a better position to deal with the shift of the attentional states, given that these systems can learn. Particularly, the model proposed by Sun is close to our aims, and so we will discuss its implications in order to design a cognitive architecture for text comprehension. (shrink)

The present article investigates a set of discourse connectors in the academic lecture genre from the viewpoint of the inseparable pair of pragmatics and cognition. Making use of the MICASE corpus for data retrieval, a selection of discourse constructions encoding comparative contrastive meanings are analysed and their distinctive features are critically described and explained. The aim is to show how each particular genre promotes the use of certain constructions. The MICASE database reveals that, among all the subgroups of complementary contrastive (...) constructions, some seem incompatible with the academic lecture contexts by virtue of the particular characteristics of this specific genre. (shrink)

Classical approaches such as frames, scripts,... have been unable to deal with the kind of inferences necessary in natural language processing situations such as text comprehension. Shastri & Ajjanagadde, proposed a local connectionist model for the sort of reasoning requiring such a fast inference. The problem with this system is that it controls only the adequacy of argument- fillers, leaving untouched the activation control issue, namely, why we perform certain inferences, and not others, in a given situation. The aim of (...) this paper is to examine how a focus, in the sense of Grosz. could operate as a theoretic constraint with the above reasoner system to handle two aspects: inference control and anaphora resolution, during text understanding. (shrink)

For Georg Simmel, humans confront their basic contradiction in the city, and such contradiction warrants critical assessment to help in the long tradition of articulating the problematic development of cities or metropolises, and hopefully advocate for the kind of life we want. This contradiction is a corollary to the modern visual aesthetics of young, contemporary artists such as Iza Caparas, Farley del Rosario and Daniel Aligaen. Their works not only depict the city or urban living; also their styles or sense (...) of aesthetics are informed on a larger scale by the geopolitics of the ’70s up to the present, the influence of the early modernist artists, and their own estimation as well of what is happening in the country. This paper uses visual impairment or blindness as a trope for modernist aesthetics. The contradiction of city life produces this particular problematic vision that is then appropriated by these young painters. In this paper I am guided by three important questions: How do I understand the city and its contradictions? How is the city depicted in the paintings of young contemporary artists? How do I talk about modernist paintings and aesthetics in terms of the dynamics of city or urban life? (shrink)

The contributors to this volume address global, regional, and local landscapes, cosmopolitan and indigenous cultures, and human and more-than-human ecology as they work to reveal place-specific tensional dynamics. This unusual book, which covers a wide-ranging array of topics, coheres into a work that will be a valuable reference for scholars of geography and the philosophy of place.

How do you connect the discipline of anthropology to both philosophy and geography? What about history, sociology, and other applied and theoretical forms of knowledge? In Earth Ways: Framing Geographical Meanings, Gary Backhaus and John Murungi challenge contributors to find the organizing component, or "framings," that enables them to bridge their own work to philosophy and geography. What emerges are truly creative contributions to interdisciplinary thought.

This volume presents the concept of Ecoscape as spatial interrelations, or spatially patterned processes, that are constitutive of an environment_an ecosystem. Contributors investigate environmental issues concerning the human impact on geohistory, food distribution, genetically modified biota, waste management, scientific mapping, and the rethinking of human identity.

O'Brien et al. reported that readers generated elaborative inferences only when a text contained characteristics that made it easy to predict the specific inference that a reader would draw, and virtually eliminated the possibility of the inference being discon-firmed. Garrod et al., however, offered two qualifications to these conclusions. First, the two text characteristics manipulated may have produced different types of elaborative inferencing: a biasing context results in a passive form of elaborative inferencing, involving setting up a context of interpretation, (...) whereas the presence of a demand sentence invites the reader to actively predict a subsequent expression. Secondly, clear evidence for either type of inference will be apparent only with truly anaphoric materials. This work describes how a passive form of elaborative inferencing, reported by Garrod et al, may be implemented in a connectionist manner. We take the connectionist model proposed by Shastri and Ajjanagadde in order to represent a text in the form of a network. Next we analyze and discuss how an attentional focus could operate with the proposed reasoner system in order to deal with inference control and anaphora resolution, during text understanding. Our own suggestion is that the system proposed by Shastri and Ajjanagadde could be extended by incorporating focus in order to apply it to some open problems related to text processing. However, this extension presents implementational problems due to its local character. Distributed models seem to be in a better position to deal with the shift of the attentional states, given that these systems can learn. Particularly, the model proposed by Sun is close to our aims, and so we will discuss its implications in order to design a cognitive architecture for text comprehension. (shrink)

This project draft discusses the issues facing a nation state in the dynamic processes of globalization. First, the term globalization is tentatively defined as a decentralized process of condensation and homogenization of space and time. Then, the ambivalent structure of the globalization discourse, i.e. its semantic and pragmatic dimensions, are shown. The neo-liberal viewpoint is explored of the erosion and weakening of the nation state within the global capitalist power, both in terms of its traditional functions, and in terms of (...) its internal and external sovereignty. Against the neo-liberal thesis about the decline of the nation state many empirical arguments have been offered. Some of these are presented in this text. The main point of this argumentation consists in a general view that the decline of the nation state is strongly linked with the process of globalization. In view of the critical argumentation included in the paper, it is argued that in the environment of global processes only the societies which have a strong state behind them have a chance to succeed. Politics, not economy, still dominates international relations. Emphasis on state politics opens a new perspective in discussing the process of globalization. Current globalization processes cannot be judged accurately unless geopolitical interests and the changing balance of world power are understood. Finally, the paper points to the ideological nature of the neo-liberal discourse of globalization, questioning another basic assumption of the latter, namely, the idea that the process of globalization is at the same time a process of emancipation. By challenging the positing of a necessary link between globalization and emancipation we formulate a position that allows for a normative critique of current processes. U nacrtu ovog projekta raspravlja se o izazovima pred kojim se nalazi nacionalna drzava u dinamicnim procesima globalizacije. Prvo se nastoji odrediti pojam globalizacije kao decentralizovani proces kondenzacije i homogenizacije prostora i vremena a zatim se ukazuje na ambivalentnu strukturu diskursa o globalizaciji - njegovu semanticku i pragmaticku dimenziju. Potom se izlaze neoliberalno glediste o eroziji i slabljenju nacionalne drzave usled premoci globalnog kapitalistickog pogona, kako u pogledu njenih tradicionalnih funkcija tako i u pogledu njenog internog i eksternog suvereniteta. Protiv neoliberalne teze o eroziji nacionalne drzave izneseni su mnogi uglavnom empirijski argumenti. Neki od njih su prezentovani u ovom tekstu. Poenta ove argumentacije sastoji se u generalnom stavu da izmedju erozije nacionalne drzave i procesa globalizacije ne postoji jaka veza. U skladu sa prezentovanom kritickom argumentacijom tvrdi se da u uslovima globalizacionih procesa samo ona drustva iza kojih stoji jaka i stabilna drzava imaju izglede na uspeh. Politika a ne ekonomija i dalje dominira medjunarodnim odnosima. Naglasavanje momenta drzavne politike otvara novu perspektivu u razmatranju procesa globalizacije. Tekuci globalizacioni procesi ne mogu se razumeti nezavisno od geopolitickih interesa i promene balansa svetske moci. Tekst se zavrsava ukazivanjem na ideologicnost neoliberalnog diskursa o globalizaciji propitivanjem druge bazicne i nereflektovane pretpostavke ovog diskursa po kojoj su procesi globalizacije u isto vreme i procesi emancipacije. Osporavanjem nuzne veze izmedju globalizacije i emancipacije gradi se pozicija sa koje je moguca normativna kritika tekucih procesa. (shrink)

In this article the author has presented several important issues regarding the sociology of religion, but primarily the issue of the sociologically acceptable definition of religion both in theoretical and empirical research. Bearing in mind the sociology of religion in former Yugoslavia the author has first discussed the possibility of a general definition of the sociology of religion, but has stated the opposite view as well. Then he has dealt with the two basic approaches towards religion and two general definitions (...) of sociology, namely substantial and functional ones. Finally the author has tried to define the religiousness in terms of sociological empirical research of human attachment to religion and church in post-socialism. U ovom clanku autor izlaze nekoliko osnovnih problema u sociologiji religije a prvenstveno problem oko socioloski prihvatljive definicije religije, i to ne samo za teorijska nego iza iskustvena istrazivanja. Imajuci na umu sociologiju religije bivse SFRJ, na prvom mestu se razmatra mogucnost opste definicije religije, ali se iznosi i suprotno stanoviste. Potom se diskutuje o dva temeljna pristupa religiji i o dve opste definicije religije supstantivnoj i funkcionalistickoj. Na kraju se definise religioznost u kontekstu socioloskog iskustvenog istrazivanja vezanosti ljudi za religiju i crkvu u post socijalizmu.. (shrink)

Cet article, issu d?une?tude men?e au sein du Groupe de Recherches Mat?rialistes, vise? critiquer la matrice id?ologique neocolonialiste du c?l?bre et controvers? discours que Nicolas Sarkozy tint? Dakar en 2007. Les th?ses de l?ancien Pr?sident de la R?publique Fran?aise sont d?embl?e reconduites aux st?r?otypes colonialistes, puis d?construites? partir de l?invitation? revenir sur cette page de l?histoire formul?e par Makhili Gassama, ancien conseilleur de Senghor. Tout en reconnaissant la complicit? d?une grosse partie des politiciens africains dans le partage et saccage de (...) leur continent et dans les guerres qui les traversent, l?article veut contrecarrer le discours de Sarkozy par les paroles de trois repr?sentants les plus significatifs du panafricanisme: Kwame Nkrumah, Patrice Lumumba et Thomas Sankara. Ces trois hommes politiques ont d?nonc? avec fermet? les int?r?ts?conomiques n?ocoloniaux qui emp?chent une v?ritable ind?pendance de l?Afrique. Il s?agit en outre de souligner que l?oblit?ration et le refoulement des souffrances provoqu?es par la colonisation au sein des pays de l?occident sont l?indice de l?acceptation par la majorit? de leurs populations de l??tat des choses en Afrique, qui est ainsi, en quelque sorte, naturalis?. Cette acceptation tacite constitue une condition fondamentale de la reproduction quotidienne du dispositif pacificateur de domination au sein du monde d?velopp?. Les maux de l?Afrique trouvent leur cause alors moins dans une attitude de l?homme africain que dans un syst?me de domination?conomique et id?ologique assur? par les institutions internationales tels que l?ONU, la Banque mondiale ou le FMI. Clanak je proistekao iz studije koja je izvedena u okviru Grupe za materijalisticka istrazivanja, i za cilj ima kritiku neokolonijalne ideoloske matrice koja stoji iza slavnog i kontroverznog govora koji je Nikola Sarkozi odrzao u Dakaru 2007. Stavovi bivseg predsednika Republike Francuske odmah su povezani sa kolonijalnim stereotipima pozvao na ponovno ispitivanje ove stranice istorije. Taj poziv nije toliko upucen francuskoj desnici koliko francuskim i zapadnim elitama uopste. Iako priznaje da je veliki deo africkih politicara ucestvovao u stvaranju haosa na svom kontinentu, u njegovom rasparcavanju i u ratovima koji ga unistavaju, on zeli da se Sarkozijevom govoru suprotstavi recima trojice najznacajnijih predstavnika panafrikanizma: Kvamea Nkrumaha, Patrisa Lumumbe i Tomasa Sankara. Ova tri politicara cvrsto su se suprotstavili neokolonijalnim ekonomskim interesima koji stoje na putu istinske africke nezavisnosti. Povrh toga, treba istaci da su zaboravljanje i potiskivanje patnji koje je donela kolonizacija, a sto je na delu u zapadnim zemljama, znak da je vecina njihovih stanovnistava prihvata stanje stvari u Africi kao nesto sto je na neki nacin prirodno. To precutno prihvatanje predstavlja osnovni uslov svakodnevne reprodukcije pacifikatorskog diskursa nadmocnog zapada. Africke nevolje, otud, svoj uzrok nemaju toliko u stavu africkog coveka, koliko u sistemu ekonomske i ideoloske dominacije koji osiguravaju medjunarodne ustanove poput Ujedinjenih nacija, Svetske banke ili MMF-a. (shrink)

This paper is an attempt to provide a certain?second reading? of those commonplaces which imply that a particular, personal interest always lies behind the mask of objectivity, necessity and truth. As a paradigmatic example of this kind of structure that implies?hidden truths?, here will be taken that of a revolution, whether it is a fascist, a liberal-democratic or a communist revolution. By reexamining how this motif of?truth-behind-the-mask? figures in those regimes, we will try to say something about each of them, (...) and also about the specific kind of subject that is produced under them. U ovom tekstu se obavlja jedno?naknadno citanje? onih opstih mesta koja ukazuju na partikularni, licni interes koji se krije iza maske objektivnosti, nuzde i istine. Kao primeri za takvu strukturu ovde se uzimaju drustveni prevrati, koji su svi redom stupali na snagu uz obavezno pozivanje na istinu, a koji su, po svom politickom karakteru, bili fasisticki, liberalno-demokratski ili komunisticki. Preispitivanjem njihovog odnosa prema istini i prema?velu iza kog se istina krije?, dalje se pokusava nesto reci o njima samima. Uporedo sa razmatranjem fasistickih, liberalno-demokratskih i komunistickih rezima, ovde se razmatra i specificnost subjekta kakav se u svakom od ovih rezima konstituise. (shrink)

In the modern culture, the phenomenon of the 'disabled' body is a intersection place of its ableist ideology, power relations and pseudoscientific explanations, and they are urged by the neo-eugenic project of the perfect world creating. As the prisoner of the biomedical discourse, such a body, deprived of any agensy, loaded with the culture-historicaly constituated non-power, is a particularly suitable field of the mainstream culture for spreading almost archetypically powerful apocaliptic visions of confronting with the enemy's otherness. For that reason, (...) the underlying supposition of the article is that the 'disabled' body, by means of the uniqueness of its morphology and anatomical-physiological structure, says nothing about itself, the basis of that it which would qualify to be a cult victim of the discriminatory gaze, but it is a reflection the culture frustrated by its own failure to produce an apsolutelly controlable order of things. Our ideas of demonic figure of the 'disabled' body conceal the century-old negentropic struggle of the Western civilization, conceptualy supplied with the criteria, norms and standards of health, normalcy, beauty and the truth, instrumentally supplied with the preventive and rehabilitative provisions of medicine, cosmetology and fashion and institutionally supplied with asylums, to provide itself with kingdom of peace and serenity through pouring out any otherness, first of all the cultural one, intentionally reduced to the pure biological. Fenomen 'ometenog' tela predstavlja u savremenoj kulturi tacku ukrstanja njene 'neometenisticke' ideologije, odnosa moci i pseudonaucnih objasnjenja motivisanih skrivenim neoeugenickim projektom stvaranja savrsenog sveta. Kao zarobljenik biomedicinskog diskursa, takvo telo, liseno ma kakve agensnosti, obremenjeno kulturno-istorijski konstruisanom ne-moci, jeste narocito podesan poligon mejnstrim kulture za sirenje skoro arhetipski snaznih apokaliptickih vizija suocavanja sa neprijateljskom drugoscu. Zato je osnovna teza koju clanak nastoji da dokaze, da 'ometeno' telo specificnoscu svoje morfologije i anatomsko-fizioloske strukture ne govori nista o sebi sto bi ga kvalifikovalo da bude kultna zrtva diskriminisuceg pogleda, vec da je refleksija kulture frustrirane vlastitim neuspehom u proizvodnji apsolutno kontrolabilnog poretka stvari. Iza nase predstave demonskog lika 'ometenog' tela skriva se vekovna negentropijska borba zapadne civilizacije, konceptualno opremljene kriterijumima, normama i standardima zdravlja, normalnosti, lepote i istine, instrumentalno prevencijskim i rehabilitacijskim merama medicine, kozmetike i mode a institucionalno azilima, da obezbedi sebi vecno carstvo mira i spokoja u rastakanju svake drugosti, a ponajpre one kulturne koju namerno redukuje na cisto biolosko. (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)

The philosophical and, in a lesser degree, linguistic debate about the notion of names has been raging for a long time. The processes behind naming are presented and explained in various ways. This paper will try to give a new insight into the motivation behind the creation of new names as seen from the linguistics viewpoint. Metaphor, as one of the major sources of motivation from the perspective of cognitive linguistics, is the basic form of human conceptualization. The first part (...) of the paper presents the current theories about names. The second part describes the basic principles of cognitive linguistics as related to metaphors. The third part deals with providing the evidence regarding metaphor involvement in original creation of people's names, while the last part of the paper presents examples from the Serbian language. Filozofska i, u manjem opsegu, lingvisticka debata oko problema imena traje vec duze vreme. Procesi iza imenovanja su predstavljani i objasnjavani na razlicite nacine. Rad ce pokusati da pruzi novi uvid u motivaciju za stvaranje novih imena vidjenu iz jezicke perspektive. Metafora, kao jedan od najvaznijih izvora motivacije u jeziku kako je vidi kognitivna lingvistika je jedna od osnovnih formi ljudske konceptualizacije. Prvi deo rada predstavlja pregled najvaznije teorije o imenu. Drugi deo rada opisuje osnovne principe kognitivne lingvistike i odnosa prema metafori. Treci deo predstavlja prikaz ucesca metafore u originalnom nastajanju licnih imena, dok poslednji deo rada daje primere metafore u imenima u srpskom jeziku. (shrink)

U tekstu se traga za vezom između Descartesovih životnih obrata i razloga zbog kojih filozof u Raspravi o metodi i Meditacijama o prvoj filozofiji primjenjuje ispovjednički način pisanja. Takvo nastojanje otkriva posebnu ulogu maske pod kojom se Descartes namjerava prvi put pojaviti pred javnošću. Iako masku spominje još u dnevničkim bilješkama, on je konačno oblikuje, i to kao ‘osobu’, tek s otkrićem cogito, dakle, u vrijeme dok piše Raspravu o metodi. U tom mu djelu ‘osoba’, shvaćena kao čist razum, daje (...) mogućnost svoje filozofsko preobraćanje ispovijediti kao obrazac intelektualnog preobražaja čovječanstva, čime se njegova ispovijest pretvara u propovijed. U Meditacijama, međutim, Descartes ide korak dalje. Njegova vještina služenja maskom, te njegovo iskustvo koje je u snovima imao sa zloduhom i Bogom, dovode ga do toga da se u ovom spisu pojavljuje kao glumac sa tri lika: kao »ja«, kao zli genije i kao istinoljubivi Bog. Iza sva tri lika, naravno, stoji Descartesov ratio; ali bitno je primijetiti da zloduh nije samo maska kojom filozof prikriva grijeh skeptičke aktivnosti u koju uvlači čitaoca. Na osnovu Descartesovih snova može se tvrditi da postoji još jedan zloduh u Meditacijama, ovoga puta stvarni, koji stoji nasuprot meditirajućem subjektu. Taj je oličenje općeprihvaćenih stavova, predrasudnog mišljenja i lijenosti ljudskog uma.The text explores the connection between Descartes’ life conversions and the reason why in the Discourse on the Method and Meditations on First Philosophy he utilizes a confessional tone to his writing. Such an endeavour exposes a specific role of the mask under which the philosopher intends to present himself to the public for the first time. Although the mask is already mentioned in his Private thoughts, Descartes gives it a form of persona only after the discovery of cogito, as he is writing the Discourse. The mask of persona, conceived as a pure reason, allows him to confess his philosophical conversions as a paradigm of intellectual conversion of humanity, transforming his confession into a sermon. However, in the Meditations, Descartes takes a step further. His ability to utilize the mask, combined with his experience in dreams with a malicious demon and God, enable him to appear in this work as a multi-faced actor: as »I«, as a malicious genius and as a truthful God. Behind all three masks is evidently Descartes’ ratio, however it is important to recognize that the malicious genius is not only the mask the philosopher uses to hide the sins of the sceptical activity in which he involves the reader. On the basis of Descartes’ dreams, we can argue that there is one more malicious genius in the Meditations, this time a real one, standing opposite the meditating subject. This one is the embodiment of widely accepted opinions, prejudices and laziness of human intellect. (shrink)

So cial re search is no lon ger fo cused on the “ob ject” of re al ity, but on and from an af fec tive space relationality in which the “ob jects” form part of the sig nif i cance and sym bol iza tion re la - tions of the sub jects that act inter-sub jec tively. In view of this co-existencial t..

The challenge of discovering what is generally important vis-?-vis human being, through dealing with seemingly local topics, was the ideal of a late Serbian philosopher, ethicist and social theorist Prof. Dr. Svetozar Stojanovic, the ideal that he, by his own self-understanding, was persistently explored. The rediscovery of his world-view initiated by his recent passing, has a potential to arouse momentous thinking on the principles of identity transformation. Nastojanje da se dokuci ono sto je vazno o coveku uopste, kroz razmatranje prividno (...) lokalnih tema, ideal je kojem je prema samorazumevanju neprekidno tezio srpski filozof, eticar i drustveni teoreticar, dr Svetozar Stojanovic. Ideje koje je izneo u decenijama svoga stvaralastva izrazavale su jedno vreme sada sve vise iza nas. Uprkos tome, njegove ideje su ostale jedan moguci kljuc za razumevanje nase sadasnjosti. Sta vise, njihovo ponovno otkrivanje ima potencijal da pokrene na dalekosezno razmisljanje o principima preobrazaja identiteta, kako drustvenog i politickog, tako i individualnog i opsteljudskog. (shrink)

Uzimajući u obzir značaj simbolizacije za individualni razvoj čovjeka, kao i za povijesni razvoj čovječanstva, postavlja se pitanje transformacija simbolizacije u postmodernim uvjetima. Cilj rada je pokazati da se iza postmodernih karnevala znakova i ekstaze komunikacije pojavljuje duboka desimbolizacija kako subjektivnog tako i onog društvenog. Posljedica tih procesa je nestajanje uvjeta mogućnosti refleksije i kritike društva. Stoga, pod parolom postmoderne, animal symbolicum postaje animal desymbolicum, živeći u društvenoj pustinji, u nemoći da transcendira svoje lokalno iskustvo budući da je rastvorio opće (...) pojmove i ugrozio simbolički poredak. Čini se da je upao u duboku povijesnu i društvenu amneziju. (shrink)

Ac cord ing to the cen tral hy poth e sis of this pa per, late cap i tal ism is ac com pa nied by a pro - found re def i ni tion of the con di tion of the cit i zen. Ac cord ing to Mar shall, cit i zen ship was linked to dis trib u tive equal ity, and the ex is tence of a com - mon cul ture. It..