This article thinks the place of the body, agency and movement in politics through the body of the asylum-seeker. Asylum-seekers do not have ample space to politically voice their experiences, but their bodies and ways of taking agency are fluid. The Agambenian idea of exceptional space and bare life privileges the power of the sovereign, leaving little space for agency for its subjects. It leads to an impasse, as it offers no viable option of thinking the possibilities of opposing sovereign (...) rule. We have resorted to Jean-Luc Nancy’s philosophy in order to read to the contrary: to sketch the potential of the body to move beyond the reach of sovereign power and to communicate itself and its relations to others. The untenability of the sovereign subject pointed to by Nancy’s ontology of bodies allows seeing the asylum-seeker’s body as expressive and moving body that reorganizes its relations to others and turns it to an active agent from which events of the body politic emerge. With its focus on crisscrossing movement of the body and between bodies, the notion of choreography assists us in envisioning that the space for political agency and community do not pre-exist, but are articulated through bodies’ movements. We argue that either purely textual analysis or focus on administrative rationality is bound to leave possible expressions of political agency aside, and thus to ignore the challenge the bodily choreographies of asylum-seekers pose to political theory. We illustrate our argument with vignettes from Fernand Melgar’s 2008 documentary film The Fortress. (shrink)

The Way of Korean Zen. Kusan Sunim. Translated by Martine Fages. Edited, with an introduction by Stephen Batchelor. Weatherhill, New Work 1985. x, 182 pp. £9.95.

On religious life in Islam; conduct of life for Muslims and on Islamic ethics.

In this paper, we make explicit the changing configurations of power relations that currently characterize the Brazilian Emergency Care System (SAMU) team in Belo Horizonte, Brazil. The SAMU is a recent innovation in Brazilian healthcare service delivery. A qualitative case study methodology was used to explore SAMU’s current organizational arrangements, specifically the power relations that have developed and that demonstrate internal team struggles over space and defense of particular occupational interests. The argument advanced in this paper is (...) that these professionals are developing their work in conditions of exposure, that is, they are always being observed by someone, and that such observational exposure provides the conditions whereby everyday emergency care practices are enacted such that practice is shaped by, as well as shapes, particular, yet recognizable power relationships. Data were collected through the observation of the SAMU’s work processes and through semi‐structured interviews. Research materials were analyzed using discourse analysis. In the emergency care process of work, visibility is actually embedded in the disciplinary context and can thus be analyzed as a technique applied to produce disciplined individuals through the simple mechanisms elaborated by Foucault such as hierarchical surveillance, normalizing judgment, and the examination. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism (禅道の千路) by Bret W. Davis (review)Steve G. LoftsBret W. Davis, Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism (禅道の千路)There is no shortage of books on Zen from almost every imaginable angle. And so, what makes Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism (禅道の千路) by Bret W. Davis unique (...) enough to take up and read, and even re-read? And who should read it? The answers to these questions depend on who you are and what you are looking for. If you are simply curious about what Zen philosophy and practice is or is not, a student, a professor looking for a textbook on Zen Buddhism for your course, or a practitioner seeking to deepen your understanding of what it is that you are practicing, then you will almost certainly enjoy and profit greatly from this book. Davis brings to the page over thirty years of active engagement with Zen Buddhism as a practitioner, teacher of philosophy and Zen Buddhism, and scholar. Davis provides his reader with an accessible, comprehensive, and well-documented introduction to the teachings and practices of Zen Buddhism. What makes this introduction stand out and be particularly effective is that Davis provides us with a scholarly and philosophical account of Zen Buddhism that is animated by his personal experience as a long-term practitioner in Japan at the Rinzai Zen monastery of Shōkokuji and as a teacher and director of the Heart of Zen Meditation Group at Loyola University Maryland. However, as the Japanese subtitle of this work, 禅道の千路, makes clear, there are “a thousand paths of the way of Zen,” and Davis is careful to show us the paths he has traveled while leaving it to the reader to find their own paths along the way.In the course of the book’s twenty-four chapters, Davis provides his reader with a clear account and philosophical interpretation of [End Page 159] the core teachings of Buddhism (the four noble truths, impermanence, the no-self doctrine, co-origination and interconnection of the one and the many, nirvana and samsara, the great death, and so on), always relating his theoretical explanations to the concrete perspective of the practice of Zen Buddhism. His account of Zen Buddhism situates it in the historical tradition of Buddhism as it was transplanted from India to China, from China to Japan, and today from Japan to other places in the world. Davis connects these teachings to the practice of Zen, providing readers with a concrete and firsthand introduction to such Zen practices as zazen (seated meditation), kinhin (walking meditation), sanzen (interviews with a teacher), koān work, and samu (meditative work), and to the Zen practice of cultivating naturalness (jinen) in and through such art forms as karate and flower arrangement (ikebana), the Japanese aesthetics of “cut-continuance” and wabi-sabi, as well as Zen-inspired gardens, painting, and music. The book also explores a number of classical and contemporary philosophical issues from the standpoint of Zen Buddhism: the problem of the one and the many, the ethical relation to the other, the problem of evil, the nature of love, freedom and determinacy, what is God, our relation to nature, and so on. Finally, the presentation of the core teachings of Zen Buddhism and the discussion of philosophical issues is undertaken in and through an intercultural and interreligious dialogue in which the similarities and dissimilarities between different cultural and faith traditions are explored and used to help illustrate the unique standpoint of Zen Buddhism. One can mention here Chapter 12 titled “Dying to Live: Zen, Pure Land Buddhism, and Christianity.” This synoptic view of Zen Buddhism is presented in an elegant, personal style that is clear, concise, and expresses a genuine passion and spirit of openness. In copious endnotes, Davis has also provided the reader with a wealth of material for further study that has been judiciously selected from good English translations of readings in the classical works as well as contemporary scholarship. Finally, with an eye to the use of this text in a classroom or in study groups, Davis has... (shrink)

U članku se nastoji pokazati na koji način francuski filozof Paul Ricœur »prisvaja« neke od Augustinovih koncepcija – prvi grijeh, vrijeme, »nutarnji učitelj« i pamćenje – i uključuje ih u svoje promišljanje o razumijevanju i samorazumijevanju ljudskog »bitka u svijetu« posredstvom interpretacije teksta. Ricœurovo »prisvajanje« tekstova koji hrane i obogaćuju njegovo vlastito promišljanje, kompleksno je i slojevito. Pojedini stručnjaci, međutim, upućuju ovakvom »prisvajanju« kritike. Tako Isabelle Bochet u knjizi Augustin dans la pensée de Paul Ricœur , u preciznoj analizi Augustinova (...) utjecaja na Ricœura, zamjera Ricœuru proizvoljan pristup kakav privilegira jedne, a zanemaruje druge aspekte Augustinove misli. Ona mu, zapravo, prigovara da ne prisvaja teološke argumente Augustinove rasprave, nju samu time lišavajući bitne dimenzije. Da bi se odgovorilo na pitanje: na čemu se ovakva kritika, zapravo, temelji, valjalo bi se ponovno pitati što uopće jest hermeneutičko »prisvajanje« te kakva je priroda veze između teologije i filozofije.Dans cet article on essaye de montrer comment le philosophe français Paul Ricœur « approprie » certaines conceptions d’Augustin – péché originel, temps, « maître interieur », mémoire – et les inclue dans sa propre pensée sur la comphrension et autocomprehension « d’être dans le monde » par intermédiare de l’interprétation. « L’appropriation » des textes qui nourissent et enrichissent la pensée de Ricœur est complexe et elle a plusieurs couches. Certains experts, cependant, adressent à tel « appropriation » ses critiques. Isabelle Bochet , dans son analyse précis de l’influence d’Augustin sur Ricœur, reproche à Ricœur son appropriation provisoire qui privilège les uns et néglige les autres aspects de la pensée d’Augustin. Elle lui rapproche, en effet, qu’il n’aproprie pas les arguments théologiques de la discussion d’Augustin en la dépouillant de sa dimension essentielle. Pour qu’on puisse répondre sur la question: sur quoi se fonde telle critique, il faut se demander de nouveau qu’est que c’est que « l’appropriation » hérméneutique et quelle est la nature da la relation entre la théologie et la philosophie. (shrink)

Encountering the North. Cultural Geography, International Relations and Northern Landscapes. Edited by Frank Möller and Samu Pehkonen, xiii + 294 pp. $89.95/50.00 cloth. The Nordic Peace. Edited by Clive Archer and Pertti Joenniemi, x + 217 pp. $79.95/46.50 cloth. Sweden and the “Third Way”: A Macroeconomic Evaluation. By Philip Whyman, xi + 251 pp. $94.95/52.50 cloth.

Content: Sprache, Recht und Rechtsverbindlichkeit: R. Fukawa: An Analysis of the aeRules of Recognition Statement' u W. Krawietz: What does it mean to follow an aeInstitutionalised Legal Rule'? u N. MacCormick: Citizens' Legal Reasoning and its Importance for Jurisprudence u Y. Morigiwa: Hart's Theories of Language and Law u R.Tuomela: Supervenience, Collective Action, and Kelsen's Organ Theory uRecht und politische Kultur: G. Haney: Recht als Form von Kultur u A. Kojder: Dysfunctionalities of Legal Cultur u A. Lopatka: Law and Religion (...) in Poland u M. Samu: Culture and Law: Legal Culture uWerteordnung als ideologische Basis des Rechtsstaats: R. Dreier: Konstitutionalismus und Legalismus u O. Maenpaa: Unilaterality and Consensualism in the Application of Law u K.-F. Lenz: Zivilprozea und Spiel u M. Pavcnik: Ideologie der Rechtsanwendung versus argumentierte Rechtsentscheidung u J. Uusitalo: Legal Dogmatics, Epistemology, Radical Hermeneutics u Entwicklung der Rechtsordnung und soziale Gerechtigkeit: V. Luizzi: Legal Validity and Justice u H. Rottleuthner: Recht und Technik in entwicklungstheor. Perspektive u S. Panou: Uber die aeGerechtigkeit' des Rechts u A. Squella: Legal Positivism and Democracy in the 20. Century u D. Wyduckel: Konsens und gesellschaftlich-technischer Fortschritt u Soziale Mechanismen der Rechtsanwendung und Rechtsfindung: H. Aoi: Richterliche Rechtsfindung als Pattern-Matching-Prozea uu.a. (Franz Steiner 1991). (shrink)

This essay examines the significance of Kant's transcendental philosophy by focusing on the central metaphors used in his works. The four metaphors singled out here are those of the Copernican turn, the land of truth and the ocean of illusion, the starry heavens and the moral law, and of perpetual peace. The author emphasizes the strong and the weak points of Kant's philosophy that these metaphors reveals, and argues that these central metaphors work together and point toward the two essential (...) concerns of Kant's entire philosophical opus: an active role of the creative subject in all forms of human experience, and the boundaries of the subject's creativity. Further reflection should not only reveal some other metaphors and their role in Kant's philosophy, but also clarify how he himself understand the nature of metaphors: Are metaphors the expression of our creativity, or of the limitations of our creativity?. Ovaj rad ispituje znacaj Kantove transcendentalne filozofije time sto se usmerava na centralne metafore koriscene u njegovim delima. Cetiri metafore su ovde izdvojene kao najvaznije: kopernikanski obrt, postojbina istine i okean iluzije, zvezdano nebo i moralni zakon, i vecni mir. Autor naglasava jake i slabe stane Kantove filozofije koje razotkrivaju te metafore i argumentise da, uzete zajedno, one ukazuju na dve centralne preokupacije citavog Kantovog filozofskog opusa: aktivna uloga kreativnog subjekta u svim formama ljudskog iskustva, i granice ljudske kreativnosti. Dalja refleksija bi trebalo ne samo da ukaze na neke druge metafore i njihovu ulogu u Kantovoj filozofiji, nego takodje i da razjasni kako je on shvatao samu prirodu metafora: Da H su metafore izraz nase kreativnosti, ili pak izraz granica te kreativnosti?. (shrink)

Freedom as an authentic and willed process, characteristic of man as a human rational being, enables the individual to act in accordance with the principles of morality, since the individual can choose between good and evil, and in this way to get out of the sphere of the given to which the rest of the living world is limited. We should recall the forgotten Marx and his famous text on the essential difference between the animal world and humanity as a (...) genus: "The animal is immediately united with its vital activity. It does not differ from it. It is vital activity. Man makes his own vital activity the subject of his will and consciousness. He has conscious vital activity. This is not a determination with which he merges immediately. Conscious vital activity distinguishes man directly from animal vital activity. It is exactly in this way alone that he is a generic being. Or a conscious being, i.e. his own life is a subject for him precisely because he is a generic being. It is only for this reason that his activity is free activity...". In other words, while animals live just the life of their species and cannot choose anything else, since the choice has been made by the fact of their belonging to a species, man can choose the world in which to live, overcoming in this way the natural givens. Here lies the core of the anthropological explanation of the principle of morality, inconceivable without man's ability to be an authentic free being. Sloboda kao autenticni voljni proces, svojstven coveku kao ljudskom umnom bicu, omogucuje individui da postupa u skladu sa nacelima moralnosti, buduci da individua moze da bira izmedju dobra i zla i da na taj nacin izadje iz sfere datosti na koju je ogranicen ostali zivi svet. Podsetimo se zaboravljenog Marxa i cuvenog teksta o sustinskoj razlici izmedju sveta zivotinjskih vrsta i coveka kao roda:?zivotinja je neposredno jedinstvena sa svojom zivotnom delatnoscu. Ona se od nje ne razlikuje. Ona je zivotna datost. Covek cini samu svoju zivotnu delatnost predmetom svoga htenja i svoje svesti. On ima svesnu zivotnu delatnost. To nije odredjenost s kojom se on neposredno stapa. Svesna zivotna delatnost razlikuje coveka neposredno od zivotinjske zivotne delatnosti. On je upravo samo na taj nacin genericko bice. Ilije samo svesno bice, tj. njegov vlastiti zivot mu je predmet upravo zato sto je genericko bice. Samo zato je njegova delatnost slobodna delatnost...". Drugim recima, dok zivotinjski svet zivi samo zivotom svoje vrste i ne moze da izabere nista drugo, on je srastao sa vrstom kojoj pripada, covek moze da bira svet u kojem ce ziveti prevazilazeci na taj nacin prirodnu datost. Ovde je sadrzana bit antropoloskog objasnjenja principa moralnosti, koji se bez sposobnosti coveka da bude autenticno slobodno bice ne bi mogao pojmiti.. (shrink)

Iz samog pojma filozofije - koja kao "mudroljublje" označuje nikada do kraja ozbiljenu težnju za dohvaćanjem istine, a ne modrost i istinu samu - proizlazi njezino nužno prihvaćanje kulturnog, teorijskog i svjetonazornog pluralizma, kako bi se filozofskim dijalogom međusobno različitih orijentacija pristupilo nikad do kraja završenom konvergentnom traganju za istinom. No, suprotno etimologijskom značenju njezina pojma, teško bi se moglo kazati da povijest filozofije obilježuje tako značajnu dijalošku spremnost i toleranciju spram različitih misaonih orijentacija. Dapače, u određenom smislu, sama (...) povijest filozofije ne predstavlja ništa drugo do sukcesivno negiranje i polemičko pobijanje prethodno uspostavljenih filozofskih pozicija.U suvremenim uvjetima globalizacije, kada svijet postaje globalno selo, na čijoj se agori susreću ne samo zastupnici različitih misaonih i svjetonazornih orijentacija nego u prvom redu pronositelji različitih kulturnih i civilizacijskih tradicija i načina mišljenja, kulturni pluralizam iskazuje se kao conditio sine qua non ravnopravnog dijaloga i međusobnog uvažavanja sviju onih koji čine jedinstvenu globalnu zajednicu. No, kako se u ovom prilogu nastoji pokazati, pri pokušaju uspostave konsenzusa oko zajedničkih, to jest univerzalnih vrijednosti, često dolazi do nepremostivih poteškoća koje se mogu prevladati samo i isključivo trajnim priznavanjem kulturnih, svjetonazornih, filozofijskih, epistemologijskih različitosti, bez pretenzija na dohvaćanje i posjedovanje jedne i jedinstvene univerzalne apsolutne istine.From the very notion of philosophy – that, as a ‘love for wisdom’ stands for never fulfilled tendencyto reach the truth, and not the wisdom or truth themselves – emerges its necessary acceptance ofcultural, theoretical and world-view pluralism, so that the philosophical dialogue between differentorientations could approach never ended convergent search for the truth. Despite its etymologicalmeaning, it would be hard to say that the history of philosophy represents such a dialogical readinessand tolerance towards different orientations of thoughts. Quite the contrary, in a particularsense, the very history of philosophy represent successive negation and polemical refutation of thepreviously established philosophical positions. In actual conditions of the globalization, when theworld becomes a global village, at whose agora meet not only advocates of the different reflectiveand world-view orientations but, in the first place, holders of different cultural and civilization traditionsand ways of thinking – cultural pluralism functions as conditio sine qua non of the equaldialogue and mutual respect of all the members of the global community. This paper tries to showthat in an attempt to establish the consensus on common, i.e. universal values, we often come toinsuperable difficulties that can be overcome only by continuous recognition of cultural, worldview,philosophical, epistemological differences and without pretensions on reaching and possessionof the one and only universal absolute truth. (shrink)

Vjekoslav Bajsić , koji je poput Karla Balića u mnogim bitnim postavkama svojega mišljenja i svoje »integralne skolastike« anticipirao temeljna nastojanja enciklike Fides et ratio, razvio je u svojim istraživanjima vrlo osebujno razumijevanje prirodne znanosti. U ovome se radu nastoji pokazati kako je Bajsić najsuvremenije prirodoznanstvene spoznaje pokušao učiniti ne samo religijski relevantnim, već jednako tako i samu religiju pokazati kao temeljni osmišljavajući moment prirodoznanstvenih istraživanja, bez kojega same prirodne znanosti uvijek iznova dospijevaju u »krizu smisla« vlastitoga postupanja. U (...) tom se smislu razmatra i Bajsićev pojam »hominizacije« znanosti, ali i same religije, tj. njegovo nastojanje da religija i znanost ponovno zadobiju svoje životno svjetovno utemeljenje i svoju značajnost za konkretan ljudski život, bez čega one postaju bezsvjetovnim i nadvremenskim datostima koje više nemaju mogućnost da konkretnoga čovjeka oslove u njegovom faktičnom životu.Vjekoslav Bajsić der wie sein Vorgänger Karlo Balić in vielen Ansätzen seines Denkens und in seiner sogenannten »integralen Scholastik« die Grundbemühungen der Enzyklika Fides et ratio antizipiert hat, entwickelte in seinen Forschungen ein eigentümliches Verständnis der Naturwissenschaft. In diesem Beitrag versucht man zu zeigen, wie Bajsić nicht nur die modernsten naturwissenschaftlichen Erkenntnisse religiös relevant gemacht hat, sondern zugleich die Religion selbst als das sinngebende Grundmoment der naturwissenschaftlichen Forschungen betrachtet, ohne das die Naturwissenschaften selbst in „Sinnkrise” des eigenen Verfahrens immer wieder gelangen. In diesem Sinne wird auch Bajsićs Begriff der „Hominisation” der Wissenschaft erörtert, zugleich aber der Religion selbst, d.h. seine Bemühung, die Religion und Wissenschaft ihre lebensweltliche Begründung und ihre Bedeutsamkeit für das konkrete menschliche Leben wieder zu erreichen, ohne die sie die weltlose und überzeitliche Gegebenheiten werden, die keine Möglichkeit mehr haben, den konkreten Menschen in seinem faktischen Leben in Anspruch zu nehmen. (shrink)

Jesu li stvari ovog svijeta nešto što je dano samoj misli? Jesu li stvari tako mišljene da budu spoznatljive, da budu objektivne manifestacije transcendentalno uvjetovanih moći? Zapadna filozofska tradicija prema Francoisu Laruellu pretpostavlja tu transcendentalnu konstituciju realnog. To je pretpostavka koja uzdiže samu filozofiju kao označenu primateljicu transcendentalnog dara. U našem članku o Laruellovom projektu želimo pokazati kako ta pretpostavka kontrolira čak i prividno radikalne kritike filozofske tradicije koje su se umnožile kao posljedice Nietzscheovog i Heideggerovog mišljenja. Zato učinkovita (...) kritika filozofije mora biti ne-filozofska. Ona prema Laruellu mora dokinuti pretpostavke da je drugotnost dana da bi bila spoznata, kao što mora dokinuti pretpostavku kako sama misao ima fundamentalno drugačiju strukturu. Ne-filozofija počinje ne sa razlikom, ne sa subjektom i objektom, nego sa pozicioniranjem Jednog. Od te početne aksiomatske točke, ne-filozofija uzima kao vlastitu materijalnu filozofiju ponovno mišljenje u odnosu na Jedno. Ne-filozofski projekt ne započinje kao što to čini postmoderna filozofija s naviještanjem kraja filozofije. On uzima filozofiju kao prigodu da postavi pitanje drugačije vrste mišljenja – onog koji, umjesto da se diferencirajći odnosi prema svijetu koji pretpostavlja, potvrđuje kako je ultimativno u tijelu s Jednim kojeg nikad ne možemo znati. (shrink)

Bilang pagpapahalaga sa GOMBURZA, sa okasyon ng ika-150 anibersaryo ng kanilang kamatayan, ang pag-aaral na ito ay nagsagawa ng isang preliminaryong pagbaybay sa samu't saring pagpapakahulugan at pagbibigay-saysay na ikinakabit sa 1872 sa historiograpiyang Pilipino. Sa partikular, siniyasat ng sanaysay ang kapookan ng 1872 sa balangkas historiograpikal ng ilang prominenteng historyador tulad nina Teodoro Agoncillo, Zeus Salazar, Renato Constantino, Reynaldo Ileto, John Schumacher, Horacio de la Costa, at iba pa. Liban dito, tiningnan din ang pagpapakahulugan sa 1872 ng iba (...) pang teksbuk at akdang pangkasaysayan, bilang tagapagtawid ng mga diskurso ukol sa 1872 mula sa mga prominenteng historyador tungo sa mas malawak na bilang ng mga mambabasa. Sa huli, nahinuha mula sa mga talakayan na ang samu't saring pagpapakahulugan at pagbibigay-saysay sa 1872 bilang teksto ay nahuhulma ng mga balangkas at pananaw historiograpikal na kinapapalooban ng bawat historyador bilang mambabasa ng teksto. (shrink)

Namulat sa makipot na kasanayang disiplinal ng metodolohiyang pangkasaysayan na nakatuon sa pagsusuri ng mga dokumento sa arkibo, hindi pa katagalan mula nang mag umpisang mabatid ng mga historyador ang kahalagahan ng kulturang materyal sa kanyang larangan. Higit pa sa pagpapahalaga sa kulturang materyal bilang batis ng kasaysayan, paksa ng sinusuring aklat ang pagsasakasaysayan ng kulturang materyal bilang isang bagong larangan. Tinipon ng mga historyador na patnugot na sina Anne Gerritsen at Giorgio Riello sa Writing Material Culture History ang kontribusyon (...) ng dalawampu’t anim na akademiko mula sa iba’t ibang larangan tulad ng kasaysayan, antropolohiya, arkeolohiya, museolohiya, at kasaysayan ng sining, upang makabuo ng isang batayang aklat tungo sa pagpapayabong ng makabago at interdisiplinaryong larangan ng kasaysayan ng kulturang materyal. Nahahati sa tatlong bahagi ang rebyung ito: ang una’y tatalakay sa pangkabuuang tema na nagbubuklod sa samu’t saring sanaysay na nilalaman ng aklat, ang ikalawa’y magbibigay ng payak na pagbubuod sa bawat kabanata, at ang huli’y tatalunton sa maaaring maging metodolohikal na ambag ng aklat sa larangan ng historiograpiyang Pilipino. (shrink)

Ang sanaysay na ito ay isang pagsisiyasat sa rehiyunalistang batayan ng nasyonalistang historiograpiya ni Zeus Salazar. Isinagawa ito sa pamamagitan ng eksposisyon sa kanyang trikotomiya ng sarili, kapwa at iba. Ang mahabang panahon ng kolonyalismo ay nagdulot ng pagkakagapos ng kakanyahang Pilipino sa Kanluran. Nagkaroon ito ng samu’t saring implikasyon sa historiograpiyang Pilipino tulad ng pananaig ng tatluhang paghahati ng kasaysayan (prekolonyal-kolonyal-postkolonyal), labis-labis na pagtuon sa panahong kolonyal, at pagdakila sa mga banyagang impluwensya. Binaybay ang walong piling akda ni (...) Salazar upang ipakita kung paanong ang kanyang pagpopook ng kakanyahang Pilipino (sarili) sa mundong Pan-Malayo (malapit na kapwa) at Austronesyano (malayong kapwa) ay ang lunas sa mga suliraning ito, na dala ng pagkakagapos sa Kanluran (iba). Ang pagbabalik-loob na ito sa Pan-Malayo at Austronesyanong nakaraan ng Pilipinas ay isang instrumento para sa dekolonisasyon ng kamalayang pambansa, tungo sa pakikipag-ugnayan ng sarili bilang kapantay ng kapwa at iba. (shrink)

Ispitujuci ulogu porodice u procesu intergeneracijskog/transgeneracijskog prenosenja traume i secanja, rad pokusava da odgovori na pitanje na koji nacin suocavanje sa neprozivljenom prosloscu utice na zivote potomaka neposrednih pocinilaca i zrtava holokausta, odnosno, na formiranje identiteta tzv. postgeneracije? Sto je vremenska distanca u odnosu na Drugi svetski rat veca, i sto je broj onih sa neposrednim iskustvom i secanjem manji, termini kao sto su pamcenje i sec?anje poceli su da gube svoje ustaljeno znacenje. Kako je istrazivanje pokazalo, i pored odsustva (...) licnog secanja, pripadnici potomaka onih koji su preziveli masivne traumatske dogadjaje subjektivno su duboko povezani sa secanjem prethodne generacije. U skladu sa cinjenicom da samu traumu i secanje nije moguce fizicki preneti na potomke, rad analizira i poredi termine koje je strucna literatura do sada usvojila, kao sto su sekundarna traumatizacija, tercijarna traumatizacija, zatim, eho traume, ali i postpamcenje. Osnovna teza ovog rada jeste da eho secanja, eho traume, suocavanje s prosloscu, ali i istovremena nemogucnost izmirenja s njom, dovode do tzv. krize identiteta postgeneracije holokausta. (shrink)

Ispitujuci ulogu porodice u procesu intergeneracijskog/transgeneracijskog prenosenja traume i secanja, rad pokusava da odgovori na pitanje na koji nacin suocavanje sa neprozivljenom prosloscu utice na zivote potomaka neposrednih pocinilaca i zrtava holokausta, odnosno, na formiranje identiteta tzv. postgeneracije? Sto je vremenska distanca u odnosu na Drugi svetski rat veca, i sto je broj onih sa neposrednim iskustvom i secanjem manji, termini kao sto su pamcenje i sec?anje poceli su da gube svoje ustaljeno znacenje. Kako je istrazivanje pokazalo, i pored odsustva (...) licnog secanja, pripadnici potomaka onih koji su preziveli masivne traumatske dogadjaje subjektivno su duboko povezani sa secanjem prethodne generacije. U skladu sa cinjenicom da samu traumu i secanje nije moguce fizicki preneti na potomke, rad analizira i poredi termine koje je strucna literatura do sada usvojila, kao sto su sekundarna traumatizacija, tercijarna traumatizacija, zatim, eho traume, ali i postpamcenje. Osnovna teza ovog rada jeste da eho secanja, eho traume, suocavanje s prosloscu, ali i istovremena nemogucnost izmirenja s njom, dovode do tzv. krize identiteta postgeneracije holokausta. (shrink)