The subject of the paper is the crisis of the concept of enlightenment examined at three levels: polemic-rhetorical, historical-descriptive, and philosophical-normative. The author argues that the inconsistency of substantive definitions of enlightenment does not necessarily result in rejection of this concept but rather in its continuous transformation. By way of conclusion, the author stresses that the normative revival of the concept of enlightenment may be rendered more viable by making a distinction between Enlightenment, as a particular historical period and intellectual (...) legacy, and enlightenment, as a continuous process. He argues that the former is not the only possible form of the latter, but just one of its historical manifestations and one among many agents in the complex and uncertain history of modern process of enlightening. (shrink)

U ovom clanku autor razmatra prakticne implikacije diskursa o postmoderni. On analizira postmodernu kao slozenu diskurzivnu figuru. U okviru diskursa o postmodern on razlikuje postmoderno stanje, postmodernizam i refleksiju postmodernog stanja. Poseban predmet o tome se raspravlja u ovom clanku jeste globalizacija i problem primene modernih projekta u istocnoevropskim drustvima, posebno u Srbiji. Ova drustva autor naziva objekt-drustvima, a njihovu varijantu moderne - istmoderna. Autorov odgovor na slozenost postmodernog stanja predstavlja koncept politike opstanka.

In this paper the author reconstructs the meaning of Derrida's concept of "declarative engagement". He shows that Derrida revives the modern idea of the "engaged intellectual" and even develops it in a radical, prophetic/messianic form. The final consequence of such a position, in the opinion of the author, is a paradoxical coupling of political decisionism with social escapism, which renews in a specific way the nostalgia for the "heroic role" of the Marxist intellectual vanguard. This is a major reason for (...) Derrida's popularity in Serbia, it is argued, but can also be taken as the starting point for an analysis of the problem of responsibility of engaged intellectuals. U ovom radu autor rekonstruise znacenje Deridinog koncepta "deklarativni angazman". On pokazuje kako Derida ozivljava modernu ideju 'angazovanog intelektualca' i cak je razvija u radikalnoj, profetskoj/mesijanskoj formi. Prema autoru, krajnja posledica takvog stanovista jeste paradoksalan spoj politickog decizionizma i socijalnog eskapizma, sto na specifican nacin obnavlja nostalgiju za 'herojskom ulogom' marksisticke intelektualne avangarde. Autor smatra daje to jedan od najvaznijih razloga Deridine popularnosti u Srbiji, ali i polaziste za analizu problema odgovornosti angazovanih intelektualaca. (shrink)

The subject of this paper are the implications of Lyotard's critique of the intellectual as a public actor. It is shown that Lyotard's critique of politics results in a rejection of political theory, real politics and political involvement of the intellectual. In place of that, Lyotard develops his concept of "philosophical politics", i.e. "reflexive writing" as a specific form of political disengagement. The author argues that Lyotard's critique of the political involvement of the intellectual is acceptable, but that Lyotard's concept (...) of "philosophical politics" cannot compensate for the lack of an acceptable real politics and an appropriate political theory. It can be viewed only as an individual-existential posture of resistance to the dominant political patterns which, as preconditions of its own possibility, must presuppose the existence of an acceptable real politics and appropriate political doctrine. Osnovni predmet ovog rada predstavljaju implikacije Liotarove kritike intelektualca kao politickog delatnika. Autor najpre pokazuje da Liotarova kritika politike rezultira odbacivanjem politicke teorije, realne politike i politickog angazmana intelektualca. Umesto toga, Liotar razvija koncept "filozofske politike", tj. "refleksivnog pisanja", kao specifican oblik politickog dezangazmana. Za autora je Liotarova kritika politickog angazmana intelektualca prihvatljiva, ali naglasava da Liotarov koncept "filozofske politike "ne moze nadoknaditi nedostatak prihvatljive realne politike i odgovarajuce politicke teorije. Naime, ona moze da se shvati samo kao jedan individualno-egzistencijalni stav otpora prema vladajucim politickim obrascima, koji mora da pretpostavi postojanje prihvatljive realne politike i odgovarajuce politicke doktrine kao uslov sopstvene mogucnosti. (shrink)