The article analyses Aquinas’s derivation of the transcendental notions in the first article of the first question of The Disputed Questions on the Truth. After showing the way for adding to ens, there is a detailed analysis of the notions res, unum, aliquid, verum and bonum. The analysis of the notion of thing has shown the special position of ens as a transcendental, namely as a primary, “transcendentalizing” transcendental. In the context of verum and bonum, it is pointed to the (...) difference between the true and the good as the transcendental notions and the true and the good in a cognitive and ethical sense. In the end, the three features of transcendentals in Aquinas concerning reality were singled out, as well as the three features concerning their meaning. (shrink)

The paper discusses the relation of the absolutism of sovereign?s power and the freedom of the citizens, against the background of the influence of biblical paradigms on Hobbes. U radu je razmotren problem odnosa apsolutizma suverenove vlasti i slobode podanika, na zaledju uticaja biblijskih paradigmi na Hobsa.

This article considers Descartes? doctrine of eternal truths, in connection with the status of the principle of no contradiction. It is shown that the rear created and uncreated eternal truths; the former are eternal truths about creatures and the se truths are the object of divine will, while the latter are the truths about God him self, which are founded in his existence, so he can not change them. Concerning the question whet her the principle of no contradiction is a (...) created or a no created eternal truth, different Descartes? claims on this subject, potentially incongruent, are pointed out. Based on the fact that this principle does not have absolute validity, the conclusion is that in Descartes? metaphysics the status of the principle of no contradiction is not relevant, because God?s infinite power is in different to ward it. U tekstu je razmatrana Dekartova doktrina o vecnim istinama, s obzirom na status principa neprotivrecnosti. Pokazano je da kod Dekarta postoje stvorene i nestvorene vecne istine; prve jesu vecne istine o stvorevinama i jesu objekat Bozje volje, druge jesu vecne istine o Bogu samom, temelje se u njegovoj egzistenciji i on ih ne moze menjati. U vezi sa pitanjem da li je princip neprotivrecnosti stvorena ili nestvorena vecna istina, ukazano je na razlicite, potencijalno nesaglasne Dekartove tvrdnje o ovom problemu. Na osnovu cinjenice da on ne vazi vise apsolutno, izveden je zakljucak da u Dekartovoj metafizici njegov status jeste irelevantan, zato sto je Bozja beskonacna moc prema njemu indiferentna. (shrink)

Na osnovu analize relevantnih mesta iz Dekartovih spisa u clanku se pokazuje da Dekartove ideje reprezentuju stvari u duhu, ali da on nije reprezentacionalista u malbransovskom smislu: kod Dekarta se percipira reprezentovani objekt a ne reprezentacija objekta. Nakon toga, analiziraju se tri smisla ideje kod njega, objektivni, formalni i materijalni, a potom i razumevanje pojmova conceptus formalis i conceptus objectivus kod Franciska Suareza sto cini neposredan istorijskofilozofski izvor Dekartove teorije ideja. U zakljucku se istice centralnost pojma ideje uzete formalno i (...) iznose se razlozi za tvrdnju da u okviru Dekatove teorije ideja reprezentacionalizam i direktni realizam jesu ekvivalentni. Na kraju se daje sumarni pregled uticaja i preobrazaja razumevanja ideja u ranoj modernoj filozofiji. PR Projekat Ministarstva nauke Republike Srbije, br. 179049. (shrink)

The article analyzes the role of the presidents of French Fifth Republic in the process of the French reconciliation with its Vichy past, i.e. with collaboration and participation in the Final solution of Jewish question in Europe during Second World War. It is analyzed De Gaulle?s creation of?resistancialist myth?; Mitterrand?s Pre-War as well as War past, his friendship with R. Bousquet and his refusal to speak at the Commemoration in 1992; Chirac?s speech in which he admitted collective responsibility of France (...) and Frenchmen. In the final chapter, on the basis of the French experience, some conclusions have been drawn which could be relevant for Serbia today. These are the most important ones: the building of the myth immediately following a traumatic period is an unavoidable phase; neither the political left nor right are a priori a positive factor in the process of the reconciliation with the past; the president of the state must have a?vision of the statesman?; the explicit verbal recognition of the responsibility is necessary. (shrink)

U ovom tekstu pokusacu da protumacim promene kod Nea, glavnog lika trilogije Matriks, na zaledju Platonovih i Dekartovih ideja, kao i Hegelovih iz Filozofije istorije i Fenomenologije duha. Iako?filozofski?, Matriks nije razvucen niti dosadan film: umesto da beskrajno pricaju, likovi neprestano rade i taj ih rad menja. Suprotno rasirenom misljenju, ova interpretacija ne nalazi Dekartovu radikalnu sumnju u prvom delu trilogije, vec ga vidi kao dosledni platonizam. No, u njemu ima kartezijanskih motiva. Rezultat prvog dela jeste hegelovska nesretna svest. Sve (...) je to tek priprema za kljucni momenat cele trilogije, tj. dijalog Nea i Arhitekte. Neova odluka da odabere spas Triniti protumacena je u Hegelovim kategorijama beskonacnog prava subjekta da zadovolji sebe u onom sto radi; zbog toga je sesti Neo nov. Nakon pokazivanja razlika u ciljevima Nea i Agenta Smita, kao i preobrazaja ciljeva ljudi, treci deo teksta bavi se samim krajem Matriks revolucija i analizira ga koristeci Marksove ideje, s referencama na Platona i Nicea. (shrink)

Although Hobbes' understanding of the sovereign's position in a state and Descartes' understanding of God arose completely independently from each other, there is a strong structural similarity between the two. After elaborating on this point, the author demonstrates the metaphysical foundation of Hobbes' conception of the sovereign. The main thesis of the paper is that the subjectivity of sovereign is not the so-called 'empirical' subjectivity of early modern philosophy, but that it is equivalent to God's subjectivity, as understood in Descartes (...) as immense power. Nakon pokazivanja postojanja velike strukturne slicnosti izmedju Hobsovog razumevanja polozaja suverena u drzavi i Dekartovog razumevanja Boga, i pored njihove medjusobne potpune nezavisnosti, u tekstu se pokazuje metafizicka utemeljenost Hobsove koncepcije suverena, odnosno brani se osnovna teza da subjektivnost u liku suverena nije tzv. "empirijska" subjektivnost rane moderne filozofije, vec da je ekvivalentna Bozjoj subjektivnosti, kako je ona razumevana kod Dekarta kao neizmerna moc. (shrink)

The article analyzes the meaning of the concept of res in Descartes? metaphysics. The basic meaning is that thing is an essence that could have even real existence. Through the analysis of Descartes? works that meaning has made more precise against the background of the rational distinction between essence and existence. The relations among the thing and the notions of reality, the degrees of reality and the modes of reality were shown. The special attention is dedicated to the relation between (...) the thing and the causality, i.e., to the problems how the things could cause and what is the cause of things. The problem of causality is connected with Descartes? teaching concerning the creation of eternal truths; that connection expresses the difference between his and scholastics? concept of thing, which is obvious in his concept of the causation of the degrees of reality. At the end the late, scholastics? notion of supertranscendental meaning of thing is shown in Descartes. (shrink)

The article analyzes Aquinas?s arguments for real distinction between essence and being as presented in the chapters 52-54 of the second book of the Summa contra gentiles, in the wider context of his metapyhsics. First, the paper analyzes the determinations of God on the basis of real distinction, and after that it analyzes the role of the act and potency, priority of act, separation of the act from the form in Aquinas?s understanding of esse, as well as the concept of (...) existential participation; in doing so, the difference among those concepts in Plato and Aristotle and in Aquinas is accentuated. At the end, the paper analyzes the role of two kinds of causality, efficient and formal in real distinction. (shrink)

Clanak analizira razvoj istorijskofilozofskog istrazivanja kasnosholastickih izvora Dekartove teorije ideja. U prvom delu analizira se dugo vremena dominantan stav medju istoricarima filozofije da je Dekartova teorija ideja u biti epistemologija. Uzroci napustanja takve, umnogome novokantovstvom uslovljene slike bili su pojava nove generacije istoricara filozofije koja je istrazivala i nemetafizicke oblasti Dekartove misli, ali i rad na samoj kasnosholastickoj filozofiji. U drugom delu pokazuje se zasto je za Dekarta relevantna kasna sholastika, a ne, na primer, Toma Akvinski i zasto se od (...) kasnosholastickih mislilaca po znacaju posebno izdvaja Francisko Suarez. (shrink)