The process of transformation of the theoretical model of desire as a phenomenon of subjective socio-cultural reality and the essential expression of the whole human being is comprehended. The methodological basis of the article consists of general scientific and philosophical methods of cognition; the authors rely on the dialectical method in studying the phenomenon of desire as the unity of the material and symbolic worlds. The causes and consequences of changes that occur in modern consumer society from the standpoint of (...) “wishing human”, when the desire that actualizes the person of the subject is defined as a process carried out by man in everyday life. Socio-economic mechanisms are analysed, which, on the one hand, force a person to work constantly, and on the other hand – to rethink their needs and desires, transforming the latter, as a result of which it moves to the consumption of objects, many of which are incorporeal. The ontological aspect of the interpretation of desire as a way of social existence expands the knowledge of human nature and seeks to answer the question of why certain events occur in human existence and how they relate to human. It can be stated that the attempt to form a new hedonistic value system in the new generation was successful, and its key differences from the traditional hedonistic value system are immateriality, accessibility and a large number of adherents, which naturally follows from this accessibility. Multi-vector communication involves the possibility of varying the choice of freedom of the subject, which in actions and inferences is relative one, although there is a dependence on communication with sociality, a form of communication with which there is a desire. Subject and object are constituted by desire, which is the impetus for creation, change, movement, and acquisition. (shrink)

What does it take to be subjectively free in an objectively rational social order? In this book Andreja Novakovic offers a fresh interpretation of Hegel's account of ethical life by focusing on his concept of habit or 'second nature'. Novakovic addresses two central and difficult issues facing any interpretation of his Philosophy of Right: why Hegel thinks that it is is better to relate unreflectively to the laws of ethical life, and which forms of reflection, especially critical reflection, (...) remain available within ethical life. Her interpretation draws on numerous parts of Hegel's system, particularly on his 'Anthropology' and his Phenomenology of Spirit, and also explores connections between his account and those of other philosophers. Her aim is to argue that Hegel has a compelling conception of the ordinary ethical standpoint which takes seriously both the virtues and the perils of reflection. (shrink)

Hegel frequently identifies ethical life with a “second nature.” This strategy has puzzled those who assume that second nature represents a deficient appearance of ethical life, one that needs to be overcome, supplemented, or constantly challenged. I argue that Hegel identifies ethical life with a second nature because he thinks that a social order only becomes a candidate for ethical life, if it provides a context conducive to the development of what I call “real habits.” First, I show that a (...) criterion for a real habit can be found in Hegel's Anthropology, namely, that of liberation. Next, I explain how the state, as Hegel analyzes it in the Philosophy of Right, provides such an environment by enabling trust toward and within it. I then consider two literary examples of contexts that fail to be similarly supportive—Coates' Between the World and Me and Atwood's Handmaid's Tale—concluding with reasons for thinking that real habits are an integral part of ethical life. (shrink)

As a counterpoint to demonstrative proofs in metaphysics, Robert Nozick presented the case for God’s existence based on the value of personal experiences. Personal experiences shape one’s life, but this is even more evident with extraordinary experiences, such can be religious ones. In the next step, says the argument, if those experiences can be explained only by invoking the concept of the Supreme Being, then God exists. The second step mirrors scientific explanation constituting what Nozick calls the “argument to the (...) best explanation.” The argument is set against the background of Nozick’s methodology which rejects demonstrative proofs in metaphysics. Its purpose is threefold. It aims to establish a certain sort of experience (religious/spiritual) as a legitimate basis for the argumentation; it aims to show that it is not philosophically blasphemous to explain such experiences by introducing a concept of divinity. Finally, it seeks to showcase the non-dogmatic, investigative nature of the argument. By exploring the merits of Nozick’s proposal, I will try to elucidate all three components, which should pave the way for a broader discussion on the role of non-demonstrative arguments in metaphysics. (shrink)

Hegel never wrote a treatise on the philosophy of history, though he lectured regularly on the subject between 1818 and 1831 in Berlin. The posthumously publish.

In the Preface to the Philosophy of Right, Hegel draws a favourable comparison between his project and Plato’s Republic, while making a critical comment about an example taken from Plato’s Laws. In...

Summary The aim of this paper is to provide an examination of the concept of aesthetic rationality in the philosophy of art of Theodor W. Adorno, related to his celebrated critique of the enlightenment in The Dialectic of the Enlightenment written with Max Horkheimer. Our main purpose is to show how Adorno?s conception of art responds to a problem posed in the former study, namely that of a dialectical self-enchantment and alienation of subjective reason. In the first two sections is (...) shown how self-preservation of subjective reason leads to its fall into the realm of myth. This turn was dialectically exposed in Adorno?s interpretation of Odysseus? voyage as prahistory of subjectivity. The next four chapters expose a necessity and mode of critical approach and possibility of a transcendence of this mythical reality of reification in the structure of works of art, especially their form, with its ultimate goal to free individuals from social injustice and unconscious enslavement. Adorno?s account of the dialectics of aesthetic semblance, artistic truth content and immanent law of its form which embodies the consciousness of non-identity provides an ex?planation how modern art mimetically manages to transcend conditions of empirical reality and at the same time offers a plausible model of a?transitive? rationality, which serves to discover its better possibilities. Rad se bavi Adornovom idejom estetske racionalnosti razvijenom u njegovoj filozofiji umetnosti. Ona predstavlja odgovor na problem zacaravanja uma kojeg postavlja Dijalektika prosvetiteljstva i pokusaj njegovog prosvecivanja po uzoru na nacin postupanja umetnosti. Ovde se pokazuje na koji nacin se mehanizmu opire estetski model racionalnosti prisutan u umetnosti i pod kojim uslovima on postize oslobadjanje prirode iz vlasti subjektivnog duha, a saglasno sa tim i coveka iz vlasti prirode, koja se u toku rascaravanja dijalekticki preobrazila u mitsku silu koja ljude otudjuje od slobode, a samim tim i od mogucnosti postizanja srece. Prema ovoj argumentaciji, umetnost u Adornovom misljenju igra sredisnju ulogu u kritici prosvecenosti. PR Projekat Ministarstva nauke Republike Srbije, br. 149029. (shrink)

Ovaj ogled razmatra kritiku Kjerkegorovog ucenja o egzistenciji, koju je izneo Teodor V. Adorno u svom habilitacionom spisu Kjerkegor. Konstrukcija estetskog. Polazeci od ove filozofije, Adorno iznosi osnovnu tezu da je Kjerkegor, suprotno svojoj osnovnoj nameri suprotstavljanja Hegelovoj ontologiji, upravo idealista i da sa njegovim radikalnim personalizmom idealisticka filozofija dolazi u poznu fazu dezintegracije. Kjerkegorovo ucenje o?unutrasnjosti bez objekta? pokazuje nerazresive protivrecnosti, ali u fazi?raspadanja? na figurativan nacin otkriva i svoju istorijsku istinu da je on duhovni izraz individualizma gradjanskog doba (...) i otudjenja coveka u modernom drustvu. To otudjenje Kjerkegor vidi kao gubitak?smisla?, koji se ponovo moze zadobiti jedino u veri. Adorno preokrece ovo stanoviste misleci da se Kjerkegorova filozofija najvise priblizava njenoj istini ne u religioznom iskustvu, nego u estetskom. Trazeni smisao se ne moze ponovo pronaci skokom u transcendentno, vec u estetskoj sferi, gde je on utopijski, jer nagovestava privid pomirenog stanja izmedju coveka i prirode. (shrink)

Ovaj ogled razmatra kritiku Kjerkegorovog ucenja o egzistenciji, koju je izneo Teodor V. Adorno u svom habilitacionom spisu Kjerkegor. Konstrukcija estetskog. Polazeci od ove filozofije, Adorno iznosi osnovnu tezu da je Kjerkegor, suprotno svojoj osnovnoj nameri suprotstavljanja Hegelovoj ontologiji, upravo idealista i da sa njegovim radikalnim personalizmom idealisticka filozofija dolazi u poznu fazu dezintegracije. Kjerkegorovo ucenje o?unutrasnjosti bez objekta? pokazuje nerazresive protivrecnosti, ali u fazi?raspadanja? na figurativan nacin otkriva i svoju istorijsku istinu da je on duhovni izraz individualizma gradjanskog doba (...) i otudjenja coveka u modernom drustvu. To otudjenje Kjerkegor vidi kao gubitak?smisla?, koji se ponovo moze zadobiti jedino u veri. Adorno preokrece ovo stanoviste misleci da se Kjerkegorova filozofija najvise priblizava njenoj istini ne u religioznom iskustvu, nego u estetskom. Trazeni smisao se ne moze ponovo pronaci skokom u transcendentno, vec u estetskoj sferi, gde je on utopijski, jer nagovestava privid pomirenog stanja izmedju coveka i prirode. (shrink)

Hegel's Science of Logic tracks the self-contained and self-generated development of what Hegel calls the concept. My question is: can the concept in the Logic surprise itself? I argue that the answer to that question is yes—the concept can surprise itself when it rediscovers itself in a place it did not expect to be. I first clarify the kind of perspective that the Logic asks us as readers to occupy and its difference from the perspective inside the ‘opposition’ of consciousness. (...) I then provide an example of the concept's self-surprise, namely, the transition from subjective to realized purpose in the Subjective Logic. I conclude by drawing out some implications of self-surprise for Hegel's method in the Logic and in the subsequent Realphilosophie. (shrink)

: This book makes interesting reading not only because of the subject but also because of the authors’ approach to it. It is, in fact, an energetic and thought-provoking dialogue between a libertarian political economist, Nikolai G. Wenzel, and a conservative political philosopher, Nathan W. Schlueter. By setting aside the journalistic urge for simplifications and […].

Rad se bavi Adornovom idejom estetske racionalnosti razvijenom u njegovoj filozofiji umetnosti. Ona predstavlja odgovor na problem zacaravanja uma kojeg postavlja Dijalektika prosvetiteljstva i pokusaj njegovog prosvecivanja po uzoru na nacin postupanja umetnosti. Ovde se pokazuje na koji nacin se mehanizmu opire estetski model racionalnosti prisutan u umetnosti i pod kojim uslovima on postize oslobadjanje prirode iz vlasti subjektivnog duha, a saglasno sa tim i coveka iz vlasti prirode, koja se u toku rascaravanja dijalekticki preobrazila u mitsku silu koja ljude (...) otudjuje od slobode, a samim tim i od mogucnosti postizanja srece. Prema ovoj argumentaciji, umetnost u Adornovom misljenju igra sredisnju ulogu u kritici prosvecenosti. PR Projekat Ministarstva nauke Republike Srbije, br. 149029. (shrink)

This article intends to analyze the performance and the efficiency of companies and to identify the key factors that may explain it. It was selected a sample with 15 enterprises: 7 Portuguese and 8 Ukrainian ones, belonging to several industries. Financial and non-financial data was collected for 6 years, during the period of 2009 to 2014. Research questions that guided this work were: Are the enterprises efficient/profitable? What factors influence enterprises’ efficiency/performance? Is there any difference between Ukrainian and Portuguese enterprises’ (...) efficiency/performance, which factors have more influence? Which industrial sector is represented by more efficient/profitable enterprises? The main results showed that in average enterprises were efficient with low level of profitability. According to gained results several indicators were highlighted so that companies would pay more attention to them. (shrink)

Successful formulation and implementation of end-of-life care requires ongoing communication with the patient. When patients, for reasons of general medical or psychiatric illness, fail to verbally communicate, providers must be receptive to messages conveyed through alternate avenues of communication. We present the narrative of a man with schizophrenia who wished to forgo hemodialysis as a study in the ethical importance of attention to nonverbal communication. A multilayered understanding of the patient, as may be provided by both behavioral and motivational models, (...) can inform the provider’s ability to receive, process, and represent communicated content to the patient or his or her surrogate decision-maker. (shrink)

Due to the threat of the spread of coronavirus, in order to organize and conduct classes, as well as to ensure the continuity of the educational process during the quarantine period, educational institutions are recommended to conduct classes in the mode of remote support of the educational process. Distance learning is a form of education using computer and telecommunication technologies that provide interactive interaction between teachers and students at different stages of training, as well as independent work with information network (...) materials. The article reveals the importance of using distance learning technologies at the present stage of development of information and communication technologies in the process of training future teachers. The place and role of distance learning technologies in the higher education system is determined. It is noted that with the development of the technical capabilities of the teaching methodology and technology, the means of the teacher's educational activity change. It became possible to use new organizational forms of the educational process, using information and communication technologies. The idea of ​​what a postmodern person should be like, what competencies should have, is changing. (shrink)

Mingzu University is a common name for educational institutions for ethnic minorities established in China in 1950. By establishing such kind of higher education institutions, PR China as a state pursued several goals. In one hand, they started the opportunity for minor ethnic groups` representatives enter a higher education institution and thereby enlist their support for the state government. In the other hand, China saves the originality and the identity of small nationalities` cultures at the state level by studying and (...) promoting it. Today such educational institutions also serve to train leading cadres from ethnic minorities’ representatives, loyal to the state system and the political and social course of modern China as they are brought up in the spirit of modern Chinese social and pedagogical guidelines. The article aims to represent different social functions of Minzu Universities as a social phenomena common for China as well as cultural and social strategy of the PR China state in the field of ethnic minorities, an important part of which is implemented through them. Using the research methods typical for scientific studies of this kind the article proves the idea that Mingzu Universities in China play a great not only the educational, but also social role in the country to form an ideologically homogeneous society and respect for human rights in the country. (shrink)

The problem of tolerance is analyzed against the background of the acute challenges of today and transformation of humanities from antiquity to postmodernism. Tolerance-related definitions arose in philosophy are examined retrospectively: patience, tolerance, respect, trust, harmony in diversity. The methodological significance of the integrative interdisciplinary prism in consideration of the phenomenon of tolerance is shown. Three leading sociocultural and communicative strategies of tolerance in social agreements have been identified: tolerant internal dialogue, tolerant communication with the world, tolerant interpersonal communication. The (...) limits of tolerance are outlined, beyond which it becomes quasi-tolerance, because behind the simulacrum of tolerance hides indifference, conformism of communicators, or sprouts of intolerance, aggression, mobbing. With the help of sociological and synergetic theories the idea of balance of tolerance in psychological, mental and spiritual, physical aspects of human existence is defended. Autotolerance is due to human self-knowledge, sound self-esteem, developed mental and emotional quotient, and under such conditions it strategically determines a tolerant dialogue with the world, a constructive worldview. In turn, it needs critical thinking and an ecological attitude to information, especially in the context of media manipulation and phubbing. The simulacrum of modern pop literature on positive thinking is outlined, in contrast to which the life-creating potential of practical philosophy is revealed, which contributes to creation of socio-cultural and communicative communities. (shrink)

Critique of Forms of Life, by JaeggiRahel, trans. Ciaran Cronin. Cambridge, MA: Harvard University Press, 2018. Pp. xx + 395.

European Journal of Philosophy, EarlyView.

Business Ethics: A European Review, EarlyView.

In response to Novák’s polemic attack I try to remove some misunderstandings and defend compatibilism about free will. My main argument goes thus: Let us take for example two agents who both decide not to kill. The first one makes his choice out of his dilemmatic mental state of incertitude and perplexity. Conversely the second person understands the sense of moral principles so clearly that she makes the right decision with necessity. Since the morality of the second person surpasses that (...) of the fi rst, my point is that the libertarian thinker puts in confl ict morality and freedom: The more a person (the latter agent) is virtuous, the less she is free (for the supposed necessity of her volition is taken to be incompatible with freedom in the libertarian theory). And – on the other hand – the less an agent (the former one) is moral, the more he is free. Indeed, he would be free while the latter unfree if it were true (as the libertarian believes) that freedom entails contingency. This is a peculiar rule of proportion. Compatibilism avoids such a peculiarity. (shrink)

European Journal of Philosophy, Volume 29, Issue 1, Page 279-282, March 2021.

This article describes and analyzes the book by L. Novakovic, Resurrection, which studies the complex topic of the resurrection of Jesus and its consequences, including, primarily, the faith of Christians in their own resurrection. The Author presents the contents of the book, and indicates the merits and limits of the research and the value of its conclusions.