In 2005 The Institute for Philosophy and Social Theory has undertaken a reputed interview, based on identical methodology but on a reduced sample in six towns in Serbia. The objective was to examine how citizens see the circumstances in society today, five years after the October turn, and what conditions their attitudes towards: the policy of new democratic powers, of democratic parties and those of the ex-regime, as well as towards the problems they are confronted with, and whether the initial (...) optimism has gone and why. The results obtained by this interview show that after five years of experience with democratic transition the interviewees are more critical regarding the actual democratic policy, and more likely to forget the reasons created by the former regime as obstacles to a successful democratic transition. For this reason, disappointment has grown, and an initial optimism gives its place to pessimism, with vanishing of the hope in the possibility of radical democratic change. This makes it possible to give a chance to the Radical Party in a future election. But, in spite of current confusion among citizens produced by the examined state of affairs, as well as the ambiguities in certain attitudes, this inquiry suggests that the interviewees have provided a quite realistic evaluation of the actual conditions in Serbian society today, and that their criticism, which arises from disappointment, does not completely cancel a positive attitude towards democratic transition, since their criticism results from dissatisfaction with the unrealized democratic principles and values after October 5th. Institut za filozofiju i drustvenu teoriju je obavio 2005. ponovljeni intervju, radjen istom metodologijom, ali na skracenom, desetoprocentnom uzorku i u sest gradova Srbije, sa ciljem da se proveri sta se promenilo u vidjenju gradjana o politici u drustvu posle pet godina od oktobarskog prevrata i sta uslovljava njihove stavove prema: politici demokratskih vlasti, prema strankama bivseg rezima i problemima sa kojima se suocavaju, kao i da li je nestao pocetni optimizam i zasto. Rezultati pokazuju da su posle petogodisnjeg iskustva ispitanici kriticniji prema politici demokratskih vlasti, skloniji da zaborave razloge koje je proizveo bivsi rezim kao prepreke za demokratski preobrazaj drustva, te da je poraslo razocaranje i nezadovoljstvo postignutim, a pocetni optimizam sve vise ustupa mesto pesimizmu i gubljenju nade u mogucnost radikalnijih demokratskih promena, sto uslovljava i stav o mogucem davanju sanse radikalima na sledecim izborima. Ali i pored zbunjenosti gradjana zbog nastale nepovoljne situacije i ambivalentnosti izvesnih stavova, istrazivanje sugerise da su ispitanici realnije procenili aktualno stanje drustva i da kriticnost, koja proizlazi iz nezadovoljstva zbog neostvarenih obecanja, ali i zbog neartikulisanih ciljeva razvoja, ne potire u potpunosti pozitivni stav prema demokratskoj transformaciji, buduci da se kritika uglavnom pokazuje kao rezultat razocaranja sto se ne ostvaruju demokratski principi posle 5. oktobra. (shrink)

The anthropological approach to the concept of identity is needed because “identity” is not naturally “given”, but it is culturally defined and constituted, for human beings live in cultural settings as “a second nature of man”; so they are humanly conditioned and conceptualised in different “ways of peoples’ lives”. Being that culture makes an essential context of social life and of the personality foundation, it provides the pattern of the common way of living and thinking of the communal experiences as (...) a value-referential framework upon which definitions and interpretations of identities rely. Thereby, cultural paradigm enables researches to understand what identity expresses in different socio-historical conditions and ideological connotations, assuming that this concept is dynamic vs. the other one, e.g. national pattern of identity which is narrow as well as exclusive; and as a static category, it does not suppose possibility of change. In the paper a traditionally oriented conceptualisation of identity in Serbia will be also treated, together with its influence upon the slow changes within a democratic transition during the new millennium. (shrink)

Der anthropologische Ansatz zum Identitätskonzept wird benötigt, da die „Identität“ nicht von Natur aus „gegeben“ ist, sondern für Menschenwesen kulturell definiert und konstituiert ist, die in dem kulturellen Rahmen als der „anderen Natur des Menschen“ leben; so existieren sie menschlich bedingt und konzeptualisiert in verschiedenerlei „menschlichen Lebensarten“. Diese Kultur zu durchleben bildet den essenziellen Kontext des Soziallebens wie auch der Persönlichkeitsgründung, es liefert die Muster der gemeinschaftlichen Lebens- und Denkweise der kollektiven Erfahrung, und zwar als wertmäßig-referenzielles Gerüst, woran sich die (...) Definitionen und Interpretationen der Identitäten anlehnen. Aufgrund dessen befähigt das kulturelle Paradigma die Erforscher zum Verständnis, welche Identität sich in diversen sozialhistorischen Gegebenheiten sowie ideologischen Konnotationen offenbart, vorausgesetzt, dass dieses Konzept im Vergleich zum anderen dynamisch ist, wie zum nationalen Identitätsentwurf, welcher sowohl begrenzt als auch abschließend wirkt und als statische Kategorie keinerlei Änderungsmöglichkeiten duldet. In dem Artikel wird ebenso die traditionell ausgerichtete Identitätskonzeptualisierung in Serbien behandelt und ihre Einwirkung auf die Wandelträgheit innerhalb der demokratischen Transition im neuen Millennium. (shrink)

Potreba za antropološkim pristupom pojmu identiteta javlja se zbog prirode kako osobnog tako i kolektivnog identiteta, budući da nije riječ o fenomenima koji su »prirodno dani«, već o kulturno definiranim i konstituiranim formama ljudskog života u kulturnoj sredini kao »drugoj prirodi«, koja na ljudski način uvjetuje i konceptualizira različite »načine života« pojedinaca i naroda. Budući da kultura predstavlja bitan kontekst ljudskog socijalnog i individualnog života, ona osigurava obrazac zajedničkog načina života i načina mišljenja kolektivnog iskustva, kao vrijednosno-referentni okvir na koji (...) se oslanjaju definicije i interpretacije identiteta. Stoga kulturna paradigma omogućuje istraživačima da razumiju što znači identitet u različitim društveno-povijesnim uvjetima i ideološkim konotacijama, pretpostavljajući dinamičan koncept nasuprot nacionalnog obrasca identiteta koji se vezuje za etničke grupe i postaje ekskluzivan te isključuje mogućnost promjene. U tekstu će se razmatrati i tradicionalno orijentirana konceptualizacija identiteta u Srbiji i njen utjecaj na sporost promjena u demokratskoj tranziciji u novom tisućljeću i ukazati na probleme i dileme u tom kontekstu. (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)

U tekstu se raspravlja o različitim interpretacijama koncepta globalizacije te se naglašava nedostatak njenog filozofskog utemeljenja. Razmatraju se moguće ideološke konotacije u dominantnom društvenom kontekstu u kojem je dana presudna važnost ekonomskoj racionalnosti. Prezentiraju se stavovi istaknutih autora s ciljem razumijevanja ovoga kompleksnog fenomena te njegovih kontroverzi i dilema.

Der Artikel erörtert den anthropologischen Ansatz bei der Erforschung der Rolle, die die Kultur im Humanisierungsprozess des Menschen spielt: Was sind die Vorteile des modernen Zeitalters, und welche Probleme melden sich in der postindustriellen und immer noch technologischen Zivilisation? Was hat sich im Hinblick auf die fundamentale Rolle der Kultur in der Welt des Menschen verändert, als: a) die Kultur zu einem Industrieerzeugnis im Sinne von „Massenkultur” wurde; und b) sie unter den Einfluss des postmodernen Relativismus fiel ? Die Verfasserin (...) analysiert die Folgen dieser Wandel unter dem Gesichtspunkt substanzialer menschlicher Potenziale wie Kreativiät und Imagination, den L ebenssinn betreffende Referenzgrundlagen, multidimensionale Struktur des menschlichen Charakters, Freiheit der Persönlichkeit im Gegensatz zum vulgarisierten Individualismus usw. Die abschließende Fragestellung lautet: Ist die Kultur hinter den Ökonomismus oder die Politik zurückgetreten, statt deren Grundlage zu sein? (shrink)

Predmet rasprave bit će antropološki pristup mjestu kulture u procesu humanizacije čovjeka: koje su dobrobiti razvoja modernoga doba i koji se problemi javljaju u postindustrijskoj i još uvijek tehnološkoj civilizaciji? Što se promijenilo s obzirom na fundamentalnu ulogu kulture u ljudskom svijetu: a) kad je kultura postala industrijski proizvod u smislu »masovne kulture«, i b) pod utjecajem postmodernog relativizma ? Posljedice tih promjena analizirat će se s gledišta supstancijalnih ljudskih mogućnosti kao što su kreativnost i imaginacija, osnove referenci koje se (...) tiču smisla života, multidimenzionalna priroda strukture ljudskoga karaktera, sloboda ličnosti naspram vulgariziranog individualizma, itd. Postavlja se zaključno pitanje: je li kultura postala potčinjena ekonomizmu ili politici, umjesto da bude njihova osnova? (shrink)

La discussion portera sur l’approche anthropologique de la place que la culture occupe dans le processus d’humanisation de l’homme : quels sont les bienfaits du développement du monde moderne et quels problèmes apparaissent au sein de la civilisation postmoderne, toujours technologique ? Qu’a-t-il changé à l’égard du rôle fondamental de la culture dans le monde humain : a) lorsque la culture est devenue un produit industriel en termes de « culture de masse » ; b) sous l’influence du relativisme postmoderne (...) – qui marginalise les valeurs universelles et la moralité au lieu de se concentrer sur les « préférences » et le discours narratif ? L es conséquences de ces changements seront analysées du point de vue du potentiel essentiel de l’homme dont font partie la créativité et l’imagination, les références concernant le sens de la vie, le caractère multidimensionnel de la structure de la nature humaine, la liberté de la personnalité par opposition à l’individualisme banalisé etc. En conclusion, la question suivante est posée : la culture est-elle désormais soumise à l’économisme et à la politique au lieu d’être leur fondement ? (shrink)

Problemi savremene teorije ličnosti -- Porodica kao ljudska zajednica -- Samorealizacija čoveka jednakošću i slobodom -- Kultura kao most između utopije i stvarnosti.

Le texte traite des différentes interprétations du concept de mondialisation puis souligne l’absence de son fondement philosophique. Il examine les potentielles connotations idéologiques dans un contexte de société dominée par la raison économique. Il présente les points de vue d’auteurs de référence afin de cerner ce phénomène complexe, ses controverses et ses dilemmes.

Empirijsko terensko istrazivanje obavljeno je u 20 gradova n Srbiji metodom dubinskog intervjua sa ciljem da se ispita kako su sami gradjani doziveli poslednje godine rezima Slobodana Milosevica i nastale promene posle 5. oktobra 2000. Paznja je bila usmerena na stavove ispitanika o uzrocima pada bivseg rezima, o razlozima koji su ih motivisali da se (ne)angazuju u borbi za drustvene promene, o dozivljaju 5. oktobra, o promenama nastalim posle demokratskog prevrata, pretnja novoj vlasti, kao i prema medjunarodnoj zajednici i odnosu (...) prema ratnim zlocincima, sa posebnim osvrtom na stav prema Haskom sudu. Dokumentacija koja je prikupljena bice obradjena kvalitativnom metodom koja omogucuje da se odgovori razmatraju u kontekstu svakodnevnog zivota ispitanika i sacuvaju originalni stavovi koji se razlikuju od uobicajenih shema iz dnevne stampe i zvanicnih izvestaja. (shrink)

Der Text erörtert verschiedene Interpretationen des Globalisierungskonzeptes, das – wie die Autorin unterstreicht – einer philosophischen Grundlage entbehrt. Es werden mögliche ideologische Konnotationen im herrschenden gesellschaftlichen Kontext untersucht, innerhalb dessen das Wirtschaftsdenken eine entscheidende Rolle spielt. Die Autorin präsentiert die Standpunkte renommierter Denker, um das komplexe Phänomen der Globalisierung sowie die sie begleitenden Kontroversen und Dilemmata verständlich zu machen.

Different interpretations of the concept of globalisation are discussed and the lack of its philosophical foundation is stressed. The possible ideological connotation in a dominant social context with the given primary importance to economic rationality is considered. Views of the distinguished authors are presented in order to understand this complex phenomenon, and its controversies and dilemmas.

An anthropological approach to the place of culture in the process of man’s humanization will be discussed: what are the benefits of the modern age development and which problems arise in postindustrial and still technological civilization? What has been changed as far as the fundamental role of culture in the human world is concerned: a) when culture has become an industrial product in term of “mass culture”; and b) under the influence of a postmodern relativism ? The consequences of these (...) changes are to be analyzed from the point of view of substantial human potentialities as creativity and imagination, frames of references regarding meaning of life, multidimensional nature of human character structure, freedom of personality vs. vulgarized individualism, etc. The concluding question states: whether culture has become submitted to the economism or to politics, instead of being their fundation? (shrink)

La nécessité d’une approche anthropologique du concept d’identité provient de la nature de l’identité, qu’elle soit personnelle ou collective, qui n’est pas un phénomène « donné naturellement », mais une forme, culturellement définie et construite, de la vie humaine dans un milieu culturel en tant que « seconde nature » ; celle-ci conditionne et conceptualise humainement les différents « modes de vie » des individus et des peuples. Étant donné que la culture représente le contexte essentiel de la vie sociale (...) et individuelle de l’homme, elle fournit un modèle pour un mode de vie et de pensée commun de l’expérience collective, comme cadre des valeurs de référence sur lequel s’appuient les définitions et les interprétations de l’identité. Ainsi, le paradigme culturel permet aux chercheurs de comprendre ce que signifie l’identité dans des conditions socio-historiques et des connotations idéologiques différentes, en assumant un concept dynamique inverse du modèle national d’identité, qui lui est lié aux groupes ethniques et exclut la possibilité du changement. Le texte traitera également de la conceptualisation, orientée traditionnellement, de l’identité en Serbie, ainsi que de son influence sur la lenteur des changements dans la transition démocratique en ce nouveau millénaire. (shrink)

The paper is an outline of the author’s research project to be undertaken in 2006. It is focused on the process of transition from authoritarian to democratic order in Serbia after 2000. Starting from the findings of previous studies of transition, in Serbia and in other post socialist countries, the research will adopt a socio-anthropological approach and deal with the following topics: the model of transition being applied in Serbia preconditions for democratic transformation; a balance sheet of positive achievements accomplished (...) and, on the other hand, "lost chances"; socio economic, political and cultural obstacles to articulating a coherent strategy of democratic development; psychological and anthropological aspects of current processes; alternative paths of democratic development feasible within given conditions. A central question the research will aim at resolving is why the current situation in Serbia is often described as suffering from a "democratic deficit". (shrink)