Our aim in this study was to determine students’ and teachers’ attitudes towards cheating in assessing students’ performance. We used mixed methodology and the main research method was a case study. We aimed to describe how our respondents: 1. recognize ethical misconduct in several situations given through case studies, 2. understand the roles of each subject involved, 3. predict consequences of the EM and how they understand its possible causes, 4. create individual answers to EM or resolve problem situations. The (...) research sample of students includes participants from three basic study programs and two postgraduate programs in the field of education. A sample of teachers was obtained from a number of faculties by random selection. Our respondents have identified most forms of EM reasonably well, although in some situations, the respondents recognized other errors as EM. Therefore, the issues of ethics are not completely clear to all respondents, which leads to the conclusion that universities must organize training in this field. Both groups of respondents understand EM in a similar way, and whether it is a professor or a student who commits EM has not affected their responses. Our results suggest that it is necessary to work on the prevention of fraud by discussing the consequences, by learning ethical reasoning, by developing functional strategies of learning for the purpose of preventing fraud. (shrink)

This paper investigates the assumptions and ways of understanding the idea of European identity on a spiritual basis, or more specifically, the conditions of possibility for the interpretation of European identity in the context of studying the common cultural history of the European nations. Since our source of interpretation of European history is the principle of the spirit, which in the historical sphere is primarily embodied in the domain of that which is cultural, whose representation is the life of the (...) spirit in art, but primarily in philosophy and religion, we chose the work of British philosopher and cultural historian Christopher Dawson, who demonstrates, in an exemplary way, what we care about most in this paper. Taking into account the hierarchy of degrees of reality – spirit, culture, religion – Dawson constructs the concept of European identity, by definition already common to all European nations as historical creations, interpreting European culture as an expression of the organic. That is exactly why we can talk about the roots of European identity. In terms of all the above said, a common European identity, based on European culture, has its roots in the Christian philosophy and religion, which, according to Dawson, is not a mere idealistic fact, but an expression of historical, political, social, and legal reality. (shrink)

In the paper, the author deals with the history of attempts to defame integrative bioethics by a group of Croatian philosophers and incidental media appearances in which the tendency was to slander the long-standing research concept of the Zagreb bioethics school. In the introduction, a historical overview of the basic qualitative and quantitative results of integrative bioethics in the Croatian and European context is given. This is followed by an analysis of the context of defamation of integrative bioethics and the (...) actors of defamation, separated according to “scientific” and media content. Finally, the attempt to compromise and profane integrative bioethics is interpreted as part of the destrolution phenomenon, the theory of post-communist chaos and the production of fake envy. (shrink)

La lumière et l’ombre constituent un couple conceptuel qui, également dans la cadre de la philosophie, induit de nombreuses allusions . La lumière se présente, historiquement parlant, comme un paradigme des lumières . Typiquement dans ce paradigme apparaît l’hésitation dans le tournant des lumières au romantisme : l’ombre se voit revalorisée dans le sillage de la transformation romantique du côté sombre de l’existence humaine. Sur l’exemple de la nouvelle L’histoire merveilleuse de Peter Schlemihl d’Adelbert von Chamisso, il est possible d’illustrer (...) de façon prégnante ce tournant de la lumière vers l’ombre. Cet article présente une interprétation philosophique de l’aliénation de l’ombre en tant que perte d’identité, comme illustré dans le conte. Après cette interprétation, suivra une tentative de déterminer la structure du rapport entre le corps et l’ombre comme lien avec l’identité. En aucun cas l’ombre ne doit être réduite à un simple phénomène secondaire, mais doit être observée en tant qu’élément important de la constellation formant l’identité. . Bien que son apparition soit caractérisée par l’éphémère, l’ombre fait essentiellement/proprement partie de l’identité du corps, le corps étant défini justement par le fait qu’il produit l’ombre lorsqu’il est éclairé. Le rapport de la lumière, du corps et de l’ombre se rapproche par conséquent de l’exemplification d’un modèle alternatif de l’identité, d’après quoi une simple caractéristique potentielle devient indispensable dans une occasion particulière . Avec le concept d’identité occasionnelle, il est possible de corriger la rigide notion ontologique de l’identité. (shrink)

Licht und Schatten bilden ein Begriffspaar, welches auch innerhalb der Philosophie Anlass zu vielen Anspielungen gegeben hat . Licht gilt, geschichtlich gesehen, als Paradigma der Aufklärung . Bezeichnenderweise gerät dieses Paradigma am Übergang vom Zeitalter der Aufklärung zur Romantik ins Wanken: Es kommt zu einer Aufwertung des Schattens im Zuge der romantischen Verklärung der dunklen Seiten der menschlichen Existenz. Am Beispiel von Adelbert von Chamissos Novelle Peter Schlemihls wundersame Geschichte lässt sich diese Abwendung vom Licht zum Schatten prägnant illustrieren. Im (...) vorliegenden Text soll eine philosophische Interpretation des in ihr geschilderten Schattenraubs als Identitätsverlust gegeben werden. Im Anschluss an diese Interpretation soll eine Strukturbestimmung des Verhältnisses von Körper und Schatten als Identitätsbeziehung versucht werden. Keineswegs darf der Schatten zur bloßen Begleiterscheinung degradiert werden, sondern muss als wesentliches Element einer identitätsbildenden Konstellation angesehen werden . Obwohl seine Erscheinung nur flüchtigen Charakter hat, gehört der Schatten wesentlich zur Identität des Körpers, da sich ein Körper gerade dadurch definieren lässt, dass er bei Beleuchtung Schatten wirft. Das Licht-Körper-Schatten-Verhältnis kann daher zur Exemplifizierung eines alternativen Identitätsmodells herangezogen werden, demzufolge ein bloß potentielles Merkmal eines Gegenstandes bei einer bestimmten Gelegenheit zu einem notwendigen wird. Mit dem Konzept einer okkasionellen Identität lässt sich ein ontologisch rigides Identitätsverständnis korrigieren. (shrink)

Svjetlo i sjena tvore pojmovni par koji i u okviru filozofije daje povoda za brojne aluzije . Svjetlost vrijedi, povijesno sagledano, kao paradigma prosvjetiteljstva . Karakteristično, u ovoj se paradigmi javlja kolebanje na prijelazu iz razdoblja prosvjetiteljstva u romantizam: dolazi do uzvisivanja sjene u jeku romantičnog preobraženja tamne strane ljudske egzistencije. Na primjeru novele Adelberta von Chamissa Čudnovata pripovijest Petra Schlemihla moguće je pregnantno ilustrirati spomenuti zaokret od svjetla ka sjeni. U ovom tekstu će biti predstavljena filozofska interpretacija otuđenja sjene (...) kao gubitka identiteta, kako je oslikano u pripovijesti. Nadovezujući se na tu interpretaciju, uslijedit će pokušaj određivanja strukture odnosa tijela i sjene kao poveznice s identitetom. Ni u kom slučaju sjena ne smije biti degradirana na puku popratnu pojavu, već smo je dužni promatrati kao ozbiljan element konstelacije u tvorbi identiteta . Iako njezinu pojavu obilježava kratkotrajnost, sjena je značajno implementirana u identitet tijela, s obzirom da je tijelo definirano upravo činjenicom da pri osvjetljivanju stvara sjenu. Uzajamnost se svjetla, tijela i sjene stoga primiče egzemplifikaciji alternativnog modela identiteta, analogno čemu jedno tek potencijalno obilježje predmeta u određenoj prilici postaje neophodno. Konceptom okazionalnog identiteta moguće je korigirati ontološki rigidno poimanje identiteta. (shrink)

Light and shadow create a conceptual pair which gives rise to a number of allusions in philosophy . Historically speaking, light is the paradigm of the Enlightenment . Significantly, in this paradigm certain vacillations appeared at the transition from the Age of Enlightenment to Romanticism: an appreciation of the shadow in the wake of the Romantic idealization of the dark side of human existence rises. Using the example of Adelbert von Chamisso’s work Peter Schlemihl’s Remarkable Story, the point of turn (...) from light to shadow can be fruitfully illustrated. This paper is a philosophical interpretation of the shadow alienation as loss of identity. Following this interpretation an attempt to define the structure of relationship between body and shadow as an identity relationship will be presented. By no means should shadow be degraded to a mere concomitant, it must be considered as an essential element of an identity-forming constellation . Although its appearance is characterised by short duration, the shadow belongs to the essential identity of the body, given that the body is defined exactly by the fact that it casts shadows when illuminated. The reciprocity of the light, the body and the shadow is therefore used to exemplify an alternative identity model, according to which a potential feature of an object on a particular occasion becomes necessary. With the concept of occasional identity it becomes possible to correct an ontologically rigid understanding of identity. (shrink)

In dieser Arbeit wird vorgestellt die Entwicklung einer notwendigen Idee des Systems, die die wahre Form der Philosophie als Wissenschaft darstellt, wie es in Schellings späterem Denken, besonders während seiner Erlangen Vorlesungen von 1821 ausgeführt wurde. Schelling zeigt, dass das absolute Subjekt, das sich von einer Wissensform zur anderen bewegt, das über alle bestimmten Systeme erhobene Totalsystem bildet, und dadurch die Selbsterkenntnis erlangt, welche der wahre Inhalt der Philosophie als Wissenschaft ist. Das wahre philosophische Wissen ist das, was sich der (...) Bewegung des absoluten Subjekts widersetzt, wodurch das menschliche Bewusstsein als das Bewusstsein des absoluten Subjekts ausgebildet wird. Nur die Philosophie als Wissenschaft kann den Menschen zur höchsten Wissen über das Bewusstsein des absoluten Subjekts als sein eigenes Bewusstsein führen und bringen. (shrink)

U članku se pokušava odrediti svjetonazorno polazište bioetike, posebno one »integrativne «. Prvo će biti istaknut značaj tzv. pogleda na svijet za obrazovanje filozofskih pozicija. Zatim se pokreće pitanje o svjetonazornoj pozadini bioetičkih pozicija, pri čemu se kao njihov zajednički nazivnik pokazuje »bioprotekcionizam« kao vrsta umjerenog biocentrizma. Naposljetku se preispituje osnova integrativne bioetike koja inače ima zadatak promišljati svjetonazorne pretpostavke bioetičkih učenja. U tu svrhu će se ponuditi dvije interpretacije koje će rezultirati ukazivanjem na perspektivizam odnosno pluriperspektivizam kao onaj pogled (...) na svijet koji do izražaja dolazi upravo u integrativnoj bioetici.Im Aufsatz wird der Versuch unternommen, den weltanschaulichen Ausgangspunkt der Bioethik zu ermitteln, vor allem der „integrativen Bioethik“. Zuallererst wird die Bedeutung der sog. Weltanschauungen für die Bildung der philosophischen Positionen hervorgehoben. Des Weiteren wird die Frage nach dem weltanschaulichen Hintergrund der bioethischen Positionen aufgeworfen, wobei sich „Bioprotektionismus“, eine gemäßigte Variante des Biozentrismus, als ihr gemeinsamer Nenner erweist. Schließlich wird die Grundlage der integrativen Bioethik überprüft, die ansonsten die Aufgabe hat, die weltanschaulichen Voraussetzungen der bioethischen Lehren zu reflektieren. Zu diesem Zweck werden zwei Interpretationen angeboten, die zum Perspektivismus bzw. Pluriperspektivismus hinführen, als jener Weltanschauung, welche gerade in der integrativen Bioethik zur Geltung kommt. (shrink)

S razvitkom kapitalizma sve više se govori i piše o slobodnom vremenu, a njegovim komercijaliziranjem razvile su se unosne gospodarske grane: »industrija zabave«, turizam i sport. Kapital, međutim, slobodno vrijeme najprije prepoznaje kao vrijeme slobodno od rada, tj. kao besposlicu, a tek u najnovije doba – kada je naučio kako od njega profitirati – i kao vrijeme slobodno za učenje i stvaralaštvo, tj. kao dokolicu.Razlika između besposlice koja teži potrošnji i dokolice koja se ispunjava samodjelatnošću mnogima je još nejasna. A (...) tu se razliku često i namjerno prikriva da bi se slobodno vrijeme, s jedne strane, lakše komercijaliziralo i da bi se, s druge strane, poništio njegov društveno revolucionarni naboj. Tome služi i prikrivanje razlike između rada i samodjelatnosti, pa se postavlja pitanje: jesu li sportska natjecanja igra ili rad? Ili za primjer: igra li se nogomet, ili se nogomet radi?With the development of capitalism free time is more and more the subject of spoken and written word, and with its commercialization three profitable economy branches have developed: “entertainment industry”, tourism and sport. Capital, meanwhile, identifies free time as time free from work, or idleness, and only in recent time – when it learnt to make profit out of free time- time free for learning and creativeness, or as leisure.Difference between idleness, which leans towards consumption, and leisure, which fulfils itself with self-activity, to a great many is still obscure. And that difference is often and purposely concealed meaning to, on one side, commercialize free time more easily and, on the other hand, to quash its socially revolutionary surge. For that purpose is also the concealing of difference between work and self-activity, and the question is asked: are the sport competitions a game or a work? Or precisely: “Does one play football, or does one do football?”. (shrink)