The main goal of this article is to analyse the current status of the precautionary principle in international law and outline the tendencies of its development into a rule of customary law. The methods of comparative and systematic analysis were used in this paper. The article concludes that there is sufficient state practice and opinio iuris to support the position of the European Communities that the precautionary principle has already crystallized into a general customary rule. Evidence may be found in (...) international legally binding and non-binding documents, domestic law, and the jurisprudence of national and international courts and tribunals. (shrink)

Centralni problem aktualne ekološko-etičke diskusije je opseg moralne zajednice. U centru ekološko-etičke debate – pored pitanja o moralnom statusu embrija, s jedne strane, te pitanja o ne-ljudskim živim bićima, s druge strane – stoji pojam održivosti. Održivost općenito znači način djelovanja koji budućim generacijama ostavlja uvjete koji su njima dostatni da bi vodili zadovoljavajući život. Utoliko održivost predstavlja princip političke i ekonomske provedbe intergeneracijske pravednosti.

Principa Practica is a provocative work in which author Arnold Johanson maintains that philosophers since Socrates have been asking the wrong questions, like "What is good?" and "What is right?" The reason for this, according to the author, is that moral philosophers have based their work on a logical framework more suitable to science than to ethics and politics. Striking out in a new direction, the author bases his work on the concept of requirement which he finds not only has (...) a rich logical structure but, if properly formulated, can be used to guide humanity in its struggle to find meaning in life, on one hand, and to find peace, happiness, and order, on the other. The fact that the work has an emphasis on logic may suggest that only those with a technical bent can read this work, but this is not so: much of this work—over two-thirds—is designed to be read by those without a technical background in mathematics and logic. (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 ovom prilogu autorica polazi od teze da ideja stvaranja univerzalne etike i univerzalnog etosa koji bi se temeljio na minimalnom konsenzusu o vrijednostima ne predstavlja adekvatan odgovor na izazove globalizacije. Propituju se forme etičke argumentacije različitih koncepcija etike te dometi i granice primjene njihovih principa na globaliziranje. Posebna pozornost posvećuje se problemu depersonalizacije koja prati globalizaciju, kao i problemu sve većeg rastojanja između bogatih i siromašnih. Glavni je cilj pokazati u čemu se sastoji prednost jedne personalističke etike koja polazi (...) od drugog i etike pozornosti kao temelja ljudskog etosa.Die Autorin dieses Beitrags geht von der These aus, dass die Idee der Schaffung einer universellen Ethik und eines universellen, auf einem minimalen Wertkonsens beruhenden Ethos, keine adäquate Antwort auf die Herausforderungen der Globalisierung darstellt. Es werden Formen ethischer Argumentierung verschiedener ethischer Konzepte reflektiert . Es werden auch die Tragfähigkeit und Grenzen der Umsetzung ihrer Prinzipien innerhalb der Globalisierung untersucht. Dabei ist es besonders wichtig, das Problem der Depersonalisierung und der wachsenden Distanz zwischen Armen und Reichen zu beachten. Das Hauptziel besteht darin, den Vorteil einer vom Anderen ausgehenden personalistischen Ethik sowie einer Ethik der Aufmersamkeit als Grundlage des menschlichen Ethos zu zeigen und zu begründen. (shrink)

Kai kurios šiuolaikinio kognityvinio mokslo teorijos teigia, kad žmogaus prote veikia dvi sistemos: sistema, vykdanti greitą intuityvų mąstymą, bei sistema, vadovaujanti lėtam logiškam mąstymui. Būtų galima manyti, kad šių sistemų egzistavimą patikrinti sudėtinga. Šiame straipsnyje pateikiamas būdas palaipsniui patvirtinti šių dviejų sistemų egzistavimą. Pasitelkiamas dviejų sistemų, pasireiškiančių per mentalinių modelių teoriją, principas. Be to, laikantis Carnapo redukcijos idėjos, straipsnyje aprašomos dvi procedūros, kuriomis hipotezė patvirtinama palaipsniui. Viena iš jų tyrinėja, kaip žmogaus protas nagrinėja žmogaus proto veiklą darant išvedimus pagal (...) modus tollendo tollens. Kita hipotezė tyrinėja išvedimus iš griežtosios disjunkcijos su trimis disjunktais. (shrink)

U radu ću pokušati ukazati na moguće doprinose razmatranja metafora kao načela spoznaje raspravi o konceptualnim temeljima krize u medicini. Stoga ću u prvom dijelu rada dati sažeti prikaz temeljnih postavki kognitivne teorije metafore u djelu Georgea Lakoffa i Marka Johnsona koje će poslužiti kao smjernice u propitivanju metafora zdravlja i bolesti. U drugom dijelu u razmatranje ću uzeti primjere metafora vezanih uz pojmove zdravlja i bolesti uvriježenih kako u svakodnevnom govoru tako i u znanstvenim i stručnim medicinskim diskursima. Pokušat (...) ću ukazati na koji način one utječu na poimanje zdravlja i bolesti te usmjeruju djelovanje unutar medicinske prakse, u kojoj se kriza medicine najjasnije očituje u vidu dehumaniziranog karaktera odnosa između aktera te prakse. Također će biti riječi i o nekonvencionalnim, alternativnim metaforama i njihovim potencijalima za uspostavu drukčijih, humanijih pojmova i principa prema kojima bi se medicinska praksa mogla ravnati. U konačnici ću ponuditi jedan takav prijedlog koji proizlazi iz temeljnih postavki kognitivne teorije metafora.In this paper I will attempt to point out possible contributions of considering metaphors as principles of cognition to the discussion on conceptual grounds of crisis in medicine. Hence the first part will be a brief review of the basic features of cognitive theory of metaphor in the works of Georg Lakoff and Mark Johnson, which will serve as guidelines in examining metaphors of health and illness. The second part will deal with conventional metaphors associated with the notions of illness and health in everyday speech as well as in scientific and professional medical discourses. I will try to indicate the ways in which these metaphors influence notions of health and illness, thus directing actions in medical practice, which is the place where the crisis of medicine is most clearly manifested in the form of dehumanised character of relationship between medical practice participants. Unconventional, alternative metaphors and their potential for establishing different, more humane notions and principles which could guide medical practice will also be discussed. Finally, I will offer one such proposal which follows the basic ideas of cognitive theory of metaphor. (shrink)

Svrha je ove rasprave predstaviti koncepciju nacije u djelu Carla Cattanea. Kako značajan talijanski mislilac Carlo Cattaneo nikada nije sustavno izložio taj svoj koncept, ovaj se rad temelji na njegovoj sistematizaciji, što ju je u svojoj knjizi Krv i tlo izveo Nicolao Merker. U radu će se posebice pokazati kako Cattaneo eksplicira narav nacije polazeći od objektivnih konotacija i ne gubeći iz vida da su one utemeljene u ljudskoj svijesti, te da se moderna nacija iskazuje kao proizvod društvenog života. Rad (...) sljedstveno naglašava da se moderna nacija u Cattanea predstavlja kao biće izvornije od građanskog društva, a istovremeno usko povezano s idejom slobode i jednakosti. Konačno, rad pokušava ukazati na sličnost između Cattaneova lokalnog principa i austromarksističkog stajališta o kulturnoj autonomiji, kakvo je definirao Otto Bauer.The intention of this short essay is to present Carlo Cattaneo’s conception of the nation. Since Cattaneo never wrote an essay where he gave an exhaustive explanation of this concept, this paper develops on the basis of outlines made by Nicolao Merkel in the book Il sangue e la terra . In particular, this essay seeks to demonstrate that Cattaneo explicated the nature of nation starting with objective connotations, without overlooking that these connotations are pondered by human conscience, the modern nation being a product of social life. Consequently the paper highlights that the modern nation in Cattaneo is presented as being primordial to the origin of civil society and at the same time, intimately connected to the idea of freedom and equality. Finally, the paper tries to highlight the similarity between Cattaneo’s locality principal and the austro-marxist proposal of the cultural autonomy as defined by Otto Bauer. (shrink)

Prvi in drugi del predavanja na splošno obravnavata možnosti in meje medkulturnega sporazumevanja. Pri tem se z vidika temeljnih navad in »globokih razpoloženj« razložijo razlike med kulturnimi svetovi ljudi. Iz tega se poraja razlikovanje med razsežnostjo vsakdanje prakse, ki jo lahko dandanes srečamo kjer koli v svetu in v kateri se ne pojavljajo nikakršne načelne težave medkulturnega sporazumevanja, in razsežnostjo, v kateri je treba premagovati takšne težave in v kateri zaradi tega grozi tako imenovani »clash« kultur. Tretji del predavanja poizkuša (...) na posameznih primerih konkretizirati te splošne predhodne razlage, tako da najprej osvetli pomen družine in demokracije v razvoju zahodnjaškega sveta vse tja do novoveškega gospostva principa subjektivitete in mu nasproti postavi pomen družine v vzhodni Aziji. V nadaljevanju se paradigmatično konfrontira vlogo subiectuma, torej »subjekta« v indoevropski gramatiki in zahodnjaški ontologiji z brezsubjektno strukturo japonskih stavkov in njihovim habitualnim ozadjem. Pri tem se pokaže, da je treba pri premagovanju načelnih težav medkulturnega sporazumevanja izbrati drugačno pot, kot jo ubira naturalistično vračanje k nečemu, kar je biološko skupnega vsem ljudem, ali načelno-teoretsko izpeljevanje domnevno univerzalnih norm človekovih pravic.My presentation consists of three sections. In the title of the lecture, the term “understanding” occurs – in German “Verstehen” – which is embedded in the expression “coming to an understanding,” in German “Verständigung,” i.e., an understanding which includes the effort we need in order to achieve it. Accordingly, in the first section of my reflections, I would like to explain by means of a phenomenologically oriented philosophy why such an effort is required at all, i.e., why the agreement between people does not come to be by itself. In the second section, I will concentrate upon the problem of intercultural coming to an understanding. I intend to show why there are still today fundamental obstacles standing in the way of such an understanding. In the third and final section of my reflections, I would like to explicate these principle difficulties, using the intercultural coming to an understanding between the Eastern and Western hemispheres as an example. I will then close my paper with the question how these difficulties might be overcome. (shrink)

U osamnaestom stoljeću Bošković je želio iznaći da li je svjetlo val ili čestica. Stoga je sugerirao pokus u kojemu treba napuniti dalekozor vodom i time pronaći promjene iznosa aberacije zvijezde. Stotinu godina kasnije Sir Airy je izveo eksperiment, ali s negativnomrezultatom. Lopašić je to objasnio pomoću Einsteinova principa specijalne relativnosti.In 18th century Bošković tried to find out if light is wave or corpuscule. Therefore, he suggestedto fill a telescope with water to test alteration in the amount of stellar aberration. (...) Hundred yearslater, Sir Airy had done this experiment, but with negative result. Lopašić had explainedit by means of Einstein’s principle of the special relativity. (shrink)

Los desencuentros de la filosofía latinoamericana con Nietzsche pueden entenderse como un síntoma de algo más que un problema de legibilidad o malentendido. En tanto pensamiento de lo uno, la filosofía latinoamericana (mayoritaria) no puede servirse del pensamiento nietzscheano: es imposi-ble construir un pensamiento del origen y la unidad desde un pensamiento de lo múltiple, como el de Nietzsche. La identidad, tan buscada por esa filosofía latinoamericana mayoritaria, es una ansiedad antigenealógica. En ese sentido, esa filosofía y su procedencia no (...) es solo eurocéntrica, como ya ha sido expuesto por otros comentaristas, sino reactiva, y esto vale para tres de sus tendencias principa-les: la filosofía normalizadora, la corriente historicista y la filosofía latinoamericana de la liberación. De ahí, de paso, la fascinación de dicho pensamiento con la idea de carencia —nunca hemos sido lo suficientemente civilizados—. Esto ha instaurado un cuerpo sufriente en América Latina, atrapado en la dialéctica de la víctima y el victimario. Se trata entonces de pensar con Nietzsche para intentar pensar sin resentimiento desde América Latina y sobre esta. ¿Nietzsche en América Latina? Sí, pero más allá de los estudios de recepción e influencia: Nietzsche como aquel estruendo capaz de infundirle una dimensión geológica al pensamiento. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.4 (2003) 558-559 [Access article in PDF] Stephen Gaukroger. Descartes' System of Natural Philosophy. New York: Cambridge University Press, 2002. Pp. viii + 258. Cloth, $60.00. Paper, $22.00. Stephen Gaukroger, author of a definitive biography of Descartes, has now written an excellent account of Descartes's natural philosophy as presented in his Principia philosophiae. Gaukroger claims that the roots of modernity lay in the (...) philosophies of Francis Bacon and René Descartes, both of whom regarded natural philosophy, rather than either moral philosophy or metaphysics, as the core of the philosophical enterprise. Whereas Bacon developed his ideas from a background steeped in the writings of the Renaissance humanists who emphasized moral philosophy, Descartes developed his ideas in the context of Scholastic philosophy, particularly the textbooks of the Jesuits that he had encountered at La Flèche and that located the foundations of philosophy in metaphysics.Regarding the unpublished early works, Le monde and L'homme, as suppressed parts of Descartes's mature project and taking seriously Descartes's stated intention of dealing with living things and humans along with the physical world in his natural philosophy, Gaukroger presents a detailed account of this "complete" version of the Principia philosophiae. In a series of six chapters, he explicates Descartes's views on the principles of knowledge, the principles of material objects, the visible universe, the Earth, living things, and man. In addition to Le monde and L'homme, Gaukroger draws on Les Passions de l'âme as an important source for Descartes's views on human nature.Gaukroger situates Descartes's natural philosophy in the context of the Scholastic textbook tradition in a chapter preceding his account of the Principa philosophiae. He delves into the history of medieval universities, the place of natural philosophy in the medieval curriculum, and the changing relationship between metaphysics and natural philosophy, particularly after the Condemnations of 1277. Difficulties in reconciling Aristotelian natural philosophy and Christian theology, which had been formulated in terms of Aristotelian metaphysics, continued into the sixteenth century and provided the immediate background to the Jesuit commentaries and textbooks to which Descartes was exposed as a student. In these works, Jesuit philosophers attempted to derive a coherently unified Christian Aristotelianism from first principles. Gaukroger reminds us that Descartes's Principia philosophiae was a deliberate attempt to replace these Jesuit textbooks with one based on mechanistic principles.Despite the strength of Gaukroger's book as a contextualized study of a major philosophical figure who is frequently treated in an entirely ahistorical way, the book is not without its problems. The main problem is one that plagues many studies of Descartes (and other canonical figures in the history of philosophy), to wit, the presumption that he is somehow unique. For example, Gaukroger writes at length about Descartes's views about the differences between animals and humans with regard to cognition, arguing that Descartes did not consider animals to be automata because they lack rational souls but rather that they actually experience some but not all of the more abstract or reflexive forms of cognition usually ascribed to humans. Gaukroger does not mention the fact that many other early modern philosophers held a view like this. For example, Descartes's contemporary and fellow mechanical philosopher Pierre Gassendi claimed that animals could know universals, as when a dog recognizes that it is a human that is approaching, but differ from humans in not being capable of contemplating the nature of universality per se. Descartes was part of a community of thinkers concerned with similar problems, and his natural philosophy can be illuminated by viewing him in that context as well as against the backdrop of Scholasticism.Gaukroger underplays the significance of theology for Descartes's philosophy. Although he discusses how God's attributes, especially immutability, provide the basis for Descartes's laws of motion, he does not explore the specific aspects of Descartes's theological presuppositions and the way they influenced his entire natural philosophical project. Gaukroger repeats the received view that "One of the principal tasks of a mechanistic natural philosophy... (shrink)

Iako je tek u Kantovoj kritickoj filozofiji pojam "uma" dobio precizno znacenje i jasno omedjeno podrucje svog vazenja, ovaj termin ima dugu genezu u evropskoj duhovnoj istoriji. Koreni pojma uma nalaze se u grckom pojmu logosa i mogu se svesti na sest osnovnih znacenja kojima se oznacava logicka struktura ljudskog misljenja i racionalna struktura sveta. Anaksagora je sveopsti duhovni princip nus smatrao izvorom svekolike racionalnosti. Kod filozofa Stoe izraz logos spermaticos predstavlja aktivni princip koji deluje na pasivnu materiju da bi (...) se stvorio svet. Za Stoike pojam logosa cini temeljni princip celokupnog morala. U hriscanskoj teologiji bog je logos, sveti duh - pneuma, dusa. U novovekovnoj filozofiji osnovna znacenja grckog logosa preuzeli su latinski termini "intellectus" i "ratio". Ovi pojmovi sasvim jasno ocrtavaju dve glavne linije evropskog misljenja koje karakterise neposredno i posredovano diskurzivno shvatanje istine. Kant je prvi u istoriji filozofije uveo bitnu razliku izmedju razuma i uma (Verstand i Vernunft). Razum je analitican i apstraktan, a um je izvor apriornih principa kojima se povezuje i utemeljuje celokupno nase saznanje i volja. Stoga Kant razlikuje teorijski i prakticki um. Za razliku od teorijskog uma, cije pojmove i nacela primenjuje, prakticki um ima primat jer za njega ima prakticki realitet i ono sto je teorijski nesaznatljivo (sloboda, bog i besmrtnost duse). Primat praktickog uma u svom Ucenju o nauci posebno je naglasio Fihte. Um je za njega cista svrsishodna delatnost. Potpunu artikulaciju ideja uma dobija u Hegelovoj filozofiji apsolutnog duha. Kod Hegela um je pre svega svetski princip a ne samo ljudska sposobnost. Za razliku od Kanta ciji um je u osnovi statican, bitna novina Hegelovog shvatanja objektivnog uma jeste njegov dinamizam koji mu omogucava da u svom dijalektickom razvitku sve vise dolazi do svesti o "samom sebi". Ukljucujuci ideju progresa u svoje shvatanje uma Hegel je uneo jedan vrednosni elemenat u pojam umnosti i time omogucio povezivanje uma i etosa u epohi moderne. Najdublji razdor izmedju uma i etosa izazvala je moderna nauka, koja je s jedne strane svojim otkricima i novim saznanjima unapredila ljudski zivot, oslobadjajuci coveka od religijskog sujeverja i drugih oblika potcinjenosti, ali je s druge strane pokazala restriktivan odnos, ne samo prema svim vrstama vrednosnih sudova, vec i prema mnogim dimenzijama uma. Pozitivno znanje novovekovne nauke bez ikakvog etosa liseno je bilo kakve kriticke samosvesti o svrsi znanja, o tome kako se ono moze upotrebiti na dobro coveka i kako moze biti zloupotrebljeno. Za uspostavljanje humanisticke naucne kulture neophodna je reafirmacija veze uma i etosa u modernoj nauci. (shrink)

Aristotel je strogo lučio tri bitna načina života: bios poietikos, bios praktikos i bios theoretikos, te je smatrao da samo dva posljednja načina života ozbiljuju najviše dobro pomoću savršenih oblika znanja, i to najviše dobro kao ljudsko dobro pomoću razboritosti praktičnoga uma i kao božansko dobro pomoću mudrosti teoretskoga uma . Oba ta načina postizanja sreće ozbiljuju najviše dobro na svoj vlastiti način, i to praktični um etičko-političkim djelovanjem građana u državi, a teoretski um kontemplacijom kao težnjom za vječnim životom (...) bogova i promatranjem prvih principa i uzroka svih bića u pogledu njihova bitka. Poietički način života Aristotel, pak, rangira niže od praktičnog i teoretskog. Pa ipak, katkada i poietički način života proizvodi sretan život.Na primjeru Gadamerova razumijevanja mnogolikosti iskustva bitnih načina života i mnogolikosti znanja već u okviru poietičkog znanja, u ovom se radu nastoji pokazati da poiesis kao treći bitni oblik života obuhvaća ukupnost proizvodnog znanja, dakle kako znanje na kojemu počiva umjetničko stvaranje tako i znanje koje sve više tehnizira globalni svijet i vodi sudbonosnom razaranju i kobnoj uniformiranosti samoga svijeta.Posebna je Gadamerova zasluga što je u okviru fenomenološke i hermeneutičke filozofije obnovio vlastitost umjetnosti kao oblik znanja koje kao ljudsko razumijevanje čovjeku omogućuje da pomoću povijesnog mišljenja razvije povijesnom bitku i svijetu života primjereno znanje i na njemu utemeljeno življenje i djelovanje.Aristoteles hat strikt zwischen drei wesentlichen Lebensweisen differenziert – dem bios poietikos, dem bios praktikos sowie dem bios theoretikos – und war hiernach des Erachtens, lediglich die letzten zwei Lebensweisen verwirklichten das höchste Gut mithilfe der einwandfreien Wissensformen, und zwar das höchste Gut als das menschliche Gut mittels Klugheit der praktischen Vernunft und als das göttliche Gut mittels Weisheit der theoretischen Vernunft . Beide dieser Wege der Glückserlangung verwirklichen das höchste Gut in ihrer eigenen Manier, sowohl die praktische Vernunft durch ethisch-politische Handlung der Bürger im Staat als auch die theoretische Vernunft durch Kontemplation als Streben nach dem ewigen Götterleben und der Beobachtung der ersten Prinzipien und Ursachen aller Wesen bezüglich ihres Seins. Die poietische Lebensweise stuft Aristoteles jedoch niedriger ein als die praktische und theoretische. Dennoch bringt die poietische Lebensweise bisweilen ein glückliches Leben hervor.Am Beispiel von Gadamers Verständnis der Erfahrungsmannigfaltigkeit der wesentlichen Lebensweisen und der Wissensvielfalt bereits im Rahmen des poietischen Wissens ist man bemüht, in dieser Arbeit darzulegen, dass die poiesis als dritte wesentliche Lebensweise die Gesamtheit des Hervorbringungswissens erfasst, also sowohl das Wissen, auf dem das künstlerische Schaffen ruht wie auch das Wissen, das die globale Welt zunehmend technisiert und zur schicksalhaften Zerstörung sowie verhängnisvollen Uniformierung der Welt selbst führt.Ein beachtliches Verdienst Gadamers ist es, im Rahmen der phänomenologischen und hermeneutischen Philosophie die Eigentümlichkeit der Kunst als Form des Wissens regeneriert zu haben, welches als humanes Verstehen dem Menschen ermöglicht, anhand des geschichtlichen Denkens ein dem historischen Sein und der Lebenswelt adäquates Wissen fortzuentwickeln, und desgleichen die darauf aufbauende Lebensweise und Handlung. (shrink)

It is common wisdom in intellectual history that eighteenth-century science of man evolved under the aegis of Newton. It is also frequently suggested that David Hume, one of the most influential practitioners of this kind of inquiry, aspired to be the Newton of the moral sciences. Usually this goes hand in hand with a more or less explicit reading of Hume’s theory of human nature as written in an idiom of particulate inert matter and active forces acting on it, i.e. (...) essentially that of Newton’s Principia. Hume’s outlook on the mental world is thus frequently described in terms of conceptual atoms whose association is compared to interparticulate attractions analogous with Newtonian forces in general, and gravity in particular. In the present paper I argue that Hume’s theory can indeed be understood in Newton’s wake, but not in the context of the Principa’s reception but that of the Opticks, which exerted a more significant influence on natural inquiry in eighteenth-century Scotland. I intend to show that Hume speaks a language and represents an outlook on human matters convergent with “philosophical chemistry” in Scotland at that time, and particularly to his later friend and physician William Cullen. (shrink)

Dva su osnovna shvatanja odnosa između ustavnih prava i analize proporcionalnosti. Prvo drži da postoji nužna veza između ustavnih prava i proporcionalnosti; drugo tvrdi da pitanje o tome da li su ustavna prava i proporcionalnost povezani zavisi od toga šta su ustavotvorci zapravo odlučili, tj. zavisi od pozitivnog prava. Prva teza se može označiti kao “teza o nužnosti”, druga se može označiti kao “teza o kontingentnosti.” Prema tezi o nužnosti, legitimnost proporcionalnosti je pitanje prirode ustavnih prava, dok je prema tezi (...) o kontingentnosti legitimnost proporcionalnosti pitanje tumačenja. U članku se zastupa teza o nužnosti. | Prethodna verzija ovog članka je objavljena u Chinese Yearbook of Constitutional Law (2010). 221–235. (shrink)

Taiji − šport, meditacija, borbena vještina , očuvanje zdravlja, put prosvjetljenja i filozofija života − jedan je od najpoznatijih znakova raspoznavanja kineskog daoizma. Predstojeći članak želi osvijetliti utjecaj pojmova klasičnog filozofskog daoizma, kao što su dao , qi i wuwei , te njihovu primjenu u principima Taijia kakav se prakticira danas u cijelome svijetu. Izrasli iz tradicije ranog daoizma ti su pojmovi srž njegovih osnovnih knjiga , te služe kao građevni elementi daoističke filozofije, koja je, iako tokom tisućljeća izložena velikim (...) povijesnim promjenama i religijskim utjecajima, uspjela očuvati svoju autohtonost upravo zahvaljujući primjeni tih aksioma. Redovito vježbanje Taijia sa ciljem mens sana in corpore sano i uvažavanje pravila principa dao, qi i wuwei neposredno rezultiraju savitljivošću, snagom i staloženošću tijela i duha, te vode tako u više oblasti svijesti u kojima je moguće postići jedinstvo fizičke i mentalne savršenosti. Time »sport« Taiji dobiva svoju cjelovitu, transcendentnu dimenziju. (shrink)

Destruir la pintura, resulta polémico y al mismo tiempo atractivo, debido a que ofrece un análisis de los conceptos Vorstellung y Darstellung desde un enfoque estético- pictórico, el cual toma la obra de Poussin y Caravaggio como principa- les objetos de estudio. Si bien, prima facie, estamos acostumbrados a pensar que los conceptos antes mencionados en filosofía suelen tener connotacio- nes e implicaciones epistémicas, lo que Louis Marin ofrece a lo largo de su estudio es un claro contraejemplo de dicha (...) ingenua creencia. (shrink)

The modern Lithuanian legal doctrine recognises that criminal liability is a last resort (ultima ratio) protecting the society from various law violations. This idea has got deep roots in criminology and is obviously based on the position of rational approach towards the state criminal policy. However, it is not clear whether it is of obligatory legal status to the legislature and the courts. This article attempts to present the idea of a last resort as a concept based on the constitutional (...) principles of the rule of law, justice, proportionality and rationality in the legislation and case law. The author concludes that the main precursors of the ultima ratio principle are the German legal doctrine of protection of legal goods (Rechtsgüterschutz) and Harm principle respected in the common law tradition, as well as the need for protection of human rights in the democratic world. These concepts raise the duty of the legislator to justify the act of criminalisation by legitimate purpose and to comply with certain constitutional limits of application of criminal law. The idea of criminal liability as a last resort is recognised both in the jurisprudence of the Constitutional Court (obiter dictum) and in the practice of the Supreme Court of Lithuania reasoning particular decisions in criminal cases, especially delimiting criminal and other types of legal liability. The author concludes that the fact of discrepancy of criminal law to ultima ratio test can be one of the arguments in support of its objection to the Constitution and even the European Convention on Human Rights and Fundamental Freedoms. At the same time, the author of the article has found that many norms of the Criminal Code are in conflict with the idea of a last resort. (shrink)

The central Platonic concept of the mixture is to be situated in the entire transmission of Methexis: ascending from the level of the participation of the sensible things in the forms to the participation of the forms and finally to the participation of the two Platonic Principles. “Mixture” designates on the one hand the relation between the μέγιστα γένη in the Sophist and on the other hand the one between the Limit and the Unlimited in the Philebus . Thereupon the (...) essence of the Mixture is to be examined and rehabilitated as metaphor, namely as transformation of a sensible image in a philosophical one . Our guiding question will be: W hy can the Mixture be legitimated as a better candidate than the Methexis in the frame of the Sophist? The Mixture is to be regarded as well-founded transformation of Methexis in the context of the equioriginal “greatest kinds” . In our interpretation of the Philebus that restores the disputed unity of this Platonic dialogue, we are about to show how the philosopher Plato “saves” the beautiful phenomena: The fourfold division is to be construed as the place where the beautiful appearances are generated. To them does the philosopher return after his ascent to the σύμφυτον two Platonic Principles. They are no longer degraded as “rolling about in the midregion between being and not-being” , but are rather reevaluated as “procreation” .Der in den späteren platonischen Dialogen zentrale Begriff der Mischung wird zunächst in die ganze Übertragung der Methexis eingeordnet: von der Ebene der Teilhabe des W ahrnehmbaren an der Idee zu der innerideellen Teilhabe aufsteigend und von daher zu der Teilhabe der zwei platonischen Prinzipien. Einerseits wird die Beziehung der μέγιστα γένη untereinander, andererseits diejenige zwischen der Grenze und der U nbegrenztheit im Philebos als Mischung bezeichnet . Daraufhin wird ihr W esen als Metapher behandelt und rehabilitiert, nämlich als Transformation eines sinnlichen Bildes in ein philosophisches . Zur Leitfrage unserer Ausführung wird: W arum kann die im Rahmen des Dialogs Sophistes eingeführte Mischung der größten Gattungen miteinander als ein besserer Kandidat als derjenige der Teilhabe gerechtfertigt werden? Die Mischung wird als eine wohlbegründete Verwandlungsform derTeilhabe in den ideellen Zusammenhängen der gleichursprünglichen größten Gattungen betrachtet . Bei unserer die umstrittene Einheit des Philebos wiederherstellende Interpretation wird aufgezeigt, wie der Philosoph Platon die schönen Phänomene rettet: Die vierfache Einteilung des Ganzen wird als Ort der Genese der schönen Erscheinungen interpretiert. Ihnen wendet sich der Philosoph nach dem Aufstieg zum σύμφυτον der zwei platonischen Prinzipien zu, nicht länger sie als “zwischen dem Sein und dem Nicht-Sein herumschweifend” degradierend , sondern als “Zeugung” würdigend .Pojam miješanja, koji je središnji u kasnijim Platonovim dijalozima, ponajprije se smješta u cjeloviti kontekst transponiranja methexisa: od ravni sudjelovanja osjetilnog u ideji uzlazno k sudjelovanju među idejama te odatle k sudjelovanju dvaju platoničkih principa. S jedne strane se kao miješanje označava međusobni odnos μέγιστα γένη, s druge pak onaj između granice i neograničenosti u Filebu . U tu se svrhu razmatra i rehabilitira bit miješanja kao metafore, naime kao transformacija osjetilne slike u filozofijsku . Glavnim pitanjem našeg izvođenja postaje: zašto se uzajamno miješanje “najviših rodova”, koje se uvodi u okviru dijaloga Sofist, može opravdati kao bolji kandidat od sudjelovanja? Miješanje se razmatra kao dobro utemeljena forma preinake sudjelovanja u odnošenjima jednako izvornih “najviših rodova” . U našoj se interpretaciji, koja nanovo uspostavlja osporavano jedinstvo Fileba, prikazuje kako filozof Platon spašava lijepe fenomene: četvorostruka podjela cjeline interpretira se kao mjesto nastajanja lijepih pojava. Njima se filozof vraća nakon uspona k onom σύμφυτον dvaju platoničkih principa, ne degradirajući ih više kao one koji se “potucaju između bitka i ne-bitka” , već ih cijeni kao “rađanje”. (shrink)

The central Platonic concept of the mixture is to be situated in the entire transmission of Methexis: ascending from the level of the participation of the sensible things in the forms to the participation of the forms and finally to the participation of the two Platonic Principles. “Mixture” designates on the one hand the relation between the μέγιστα γένη in the Sophist and on the other hand the one between the Limit and the Unlimited in the Philebus. Thereupon the essence (...) of the Mixture is to be examined and rehabilitated as metaphor, namely as transformation of a sensible image in a philosophical one. Our guiding question will be: W hy can the Mixture be legitimated as a better candidate than the Methexis in the frame of the Sophist? The Mixture is to be regarded as well-founded transformation of Methexis in the context of the equioriginal “greatest kinds”. In our interpretation of the Philebus that restores the disputed unity of this Platonic dialogue, we are about to show how the philosopher Plato “saves” the beautiful phenomena: The fourfold division is to be construed as the place where the beautiful appearances are generated. To them does the philosopher return after his ascent to the σύμφυτον two Platonic Principles. They are no longer degraded as “rolling about in the midregion between being and not-being”, but are rather reevaluated as “procreation”.Der in den späteren platonischen Dialogen zentrale Begriff der Mischung wird zunächst in die ganze Übertragung der Methexis eingeordnet: von der Ebene der Teilhabe des W ahrnehmbaren an der Idee zu der innerideellen Teilhabe aufsteigend und von daher zu der Teilhabe der zwei platonischen Prinzipien. Einerseits wird die Beziehung der μέγιστα γένη untereinander, andererseits diejenige zwischen der Grenze und der U nbegrenztheit im Philebos als Mischung bezeichnet. Daraufhin wird ihr W esen als Metapher behandelt und rehabilitiert, nämlich als Transformation eines sinnlichen Bildes in ein philosophisches. Zur Leitfrage unserer Ausführung wird: W arum kann die im Rahmen des Dialogs Sophistes eingeführte Mischung der größten Gattungen miteinander als ein besserer Kandidat als derjenige der Teilhabe gerechtfertigt werden? Die Mischung wird als eine wohlbegründete Verwandlungsform derTeilhabe in den ideellen Zusammenhängen der gleichursprünglichen größten Gattungen betrachtet. Bei unserer die umstrittene Einheit des Philebos wiederherstellende Interpretation wird aufgezeigt, wie der Philosoph Platon die schönen Phänomene rettet: Die vierfache Einteilung des Ganzen wird als Ort der Genese der schönen Erscheinungen interpretiert. Ihnen wendet sich der Philosoph nach dem Aufstieg zum σύμφυτον der zwei platonischen Prinzipien zu, nicht länger sie als “zwischen dem Sein und dem Nicht-Sein herumschweifend” degradierend, sondern als “Zeugung” würdigend.Pojam miješanja, koji je središnji u kasnijim Platonovim dijalozima, ponajprije se smješta u cjeloviti kontekst transponiranja methexisa: od ravni sudjelovanja osjetilnog u ideji uzlazno k sudjelovanju među idejama te odatle k sudjelovanju dvaju platoničkih principa. S jedne strane se kao miješanje označava međusobni odnos μέγιστα γένη, s druge pak onaj između granice i neograničenosti u Filebu. U tu se svrhu razmatra i rehabilitira bit miješanja kao metafore, naime kao transformacija osjetilne slike u filozofijsku. Glavnim pitanjem našeg izvođenja postaje: zašto se uzajamno miješanje “najviših rodova”, koje se uvodi u okviru dijaloga Sofist, može opravdati kao bolji kandidat od sudjelovanja? Miješanje se razmatra kao dobro utemeljena forma preinake sudjelovanja u odnošenjima jednako izvornih “najviših rodova”. U našoj se interpretaciji, koja nanovo uspostavlja osporavano jedinstvo Fileba, prikazuje kako filozof Platon spašava lijepe fenomene: četvorostruka podjela cjeline interpretira se kao mjesto nastajanja lijepih pojava. Njima se filozof vraća nakon uspona k onom σύμφυτον dvaju platoničkih principa, ne degradirajući ih više kao one koji se “potucaju između bitka i ne-bitka”, već ih cijeni kao “rađanje”. (shrink)

The paper focuses on issues of development dimensions of Medical Law and its ongoing process of standardization and harmonization on one hand, versus the traditionally rooted and available principles of biomedical ethics, on the other. The collision of new legal institutes and the spread of human rights protections is evident. This paper follows the theory and practice of medical ethics and medical law. The theoretical aspect points out medical ethics as one of the sources of medical law. Legal theory makes (...) a distinction between formal and autonomous sources of medical law. Even though ethics is morally much higher, law prevails because it has stronger sanctions and legal power. In its practical aspect, this paper gives examples of different situations of medical decision-making processes. Ethical rules are of the utmost relevance in the domain of confidentiality and options of medical treatment. But, in concrete medical procedures, where legal positions of patients are evidently very significant, law has a more distinct function. Therefore, explaining particular cases from medical malpractice, such as cases of penal, civil or professional liability have an ethical dimension as well. Members of medical professions in Serbia often find these cases unfair. Mostly this is the consequence of ignorance in this kind of medical law and ethics relations. A discussion about practical cases has in that sense a self-learning component, which could be developed to strengthen ethical reasoning and judgment. Clanak stavlja naglasak na razvojnu dimenziju medicinskog prava i pitanja u kojoj meri njegova standardizacija i harmonizacija, na jednoj strani, uticu na primenu tradicionalno ukorenjenih vazecih principa biomedicinske etike, na drugoj. Teorijski aspekt clanka upucuje na medicinsku etiku kao jedan od izvora medicinskog prava koji se smatra autonomnim izvorom. Iako je etika na visoj lestvici, pravo preteze jer ima pravnu snagu element prinude i jacu sankciju za postupanje protivno pravilima. U svom prakticnom aspektu ovaj clanak stavlja naglasak na razlicite situacije pri donosenju medicinskih odluka, gde pravni polozaj onog ko se leci postaje veoma bitan, a pravo tu ima striktno odredjenu funkciju zastite. Zbog toga, objasnjenje posebnih slucajeva pogresne medicinske prakse ima svoj eticki, ali pre svega pravni znacaj, kakvi su slucajevi procesuiranja krivicne, imovinske i staleske odgovornosti. Pripadnici medicinskih profesija u Srbiji cesto smatraju sudske postupke protiv sebe nepravednim. Vecinom je to posledica upravo nepoznavanja odnosa normi medicinskog prava i etickih pravila. Razmatranje slucajeva iz prakse ima i svoju edukativnu komponentu koja na taj nacin unapredjuje eticko promisljanje i osnazuje pravno odlucivanje. (shrink)

Da li se vrlina moze nauciti je pitanje oko koga su se lomila koplja u previranju i borbi za prevlast izmedju sofistike i starohelenske etike kao dva osnovna principa antickog duha. Dva velika predstavnika ovih suprotstavljenih principa Platon i Protagora sucelili su svoje argumente u dijalogu koji nosi naziv velikog sofiste. U ovoj filosofskoj borbi paradoksalno Protagora koji tvrdi da se vrlina moze nauciti dolazi do stava da vrlina nije znanje, a Platon koji brani starohelenski princip da je vrlina urodjena (...) tvrdi da je vrlina znanje. Platon resenje ovog velikog spora dva anticka principa vidi u filosofskoj teoretizaciji starohelenske mitske slike svijeta. (shrink)

Analiza Hegelovog djela "Filozofija prava", posebno Uvoda , otvara temeljnu mogućnost da mišljenje modernog praksisa i zasnivanje filozofije praktičkog zadobije punu filozofsku legitimaciju iz cjelovitog koncepta fenomenologije ljudske volje. Polazimo od uvjerenja da je kod Hegela na djelu nacrt svojevrsne povijesti iskustva postojanja ljudske volje. Hegelovo razvijanje stava o povijesnosti volje, koja se odvija kroz povijesno napeti odnos forme i sadržaja volje, kroz evoluciju forme volje u momentima općosti, posebnosti i pojedinačnosti, napokon kroz diferenciju principa blaženstva i principa slobode, daje (...) filozofski legitimnu osnovu za razumijevanje i utemeljenje modernog stava pluralizma kao praktičko-filozofskog, etičko-filozofskog, svjetonazorskog i političkog pojma.Die Analyse von Hegels Werk Grundlinien der Philosophie des Rechts, und insbesondere derVorrede eröffnet die Möglichkeit, dass dem Denken der modernen Praxis und der Begründungder praktischen Philosophie aus dem gesamten Konzept der Phänomenologie desmenschlichen Willens heraus eine volle philosophische Legitimierung verliehen wird. Wir gehenvon der Überzeugung aus, dass bei Hegel das Konzept einer einzigartigen Geschichte der Erfahrungder Entstehung des menschlichen Willens am Werk ist. Hegels Entwicklung des Standpunktes vonder Geschichtlichkeit des Willens, die durch das historisch angespannte Verhältnis zwischen derForm und dem Inhalt des Willens, durch die Evolution der Form des Willens in Momenten der Allgemeinheit,Besonderheit und Einzelheit, schließlich aber auch durch die Differenzierung des Prinzipsder Seligkeit und des Prinzips der Freiheit vonstatten geht, bildet eine philosophisch legitimeGrundlage für das Verstehen und Begründen der modernen Auffassung vom Pluralismus als praktisch-philosophischer,ethisch-philosophischer, weltanschaulicher und politischer Begriff. (shrink)

This paper discusses the aspects of Rousseau?s understandimg of egoism, primarily those related to his highlighting of historical dimension of the problem, including the economical reasons for establishing this practical principle as an important part of the civil reproduction of life. Among other things, it analyses the contextual connection of egoism with relevant definitions in Rousseau?s work such as human nature, natural law, general will etc. and the difference of Rousseau?s overview of this problem from other important philosophers, for example (...) Hobbes. This paper underlines how the French philosopher, on the basis of key assumptions of his practical philosophy, points at the historical dependence and the possibility of overcoming the egoistic actions, and endeavors to pave the way to a multilateral practical unlocking of the potentials of freedom in its political, moral and legal sense. U radu se razmatraju aspekti Rusoovog shvatanja egoizma, pre svega oni koji su vezani za njegovo naglasavanje istorijske dimenzije ovog problema, ukljucujuci i ekonomske razloge etabliranja tog delatnog principa kao vaznog dela gradjanske reprodukcije zivota. Pored ostalog, analizira se kontekstualna povezanost egoizma sa vaznim odredjenjima Rusoovog dela kao sto su ljudska priroda, prirodno pravo, opsta volja, etc., te razlika Rusoovog sagledavanja ovog problema u odnosu na druge vazne mislioce kao sto je recimo Hobs. U radu smo istakli da francuski mislilac, na osnovu kljucnih postavki svoje prakticke filozofije, ukazuje na istorijsku uslovljenost i mogucnost nadilazenja egoistickog delanja, te nastoji otvoriti put visestranom praktickom oslobadjanju potencijala slobode u njenom politickom, moralnom i pravnom smislu. (shrink)

V članku skušam opredeliti vlogo pojma protislovnosti v zgodovini metafizike. Podrobnejši vpogled v Aristotelovo mišljenje o tem pojmu pokaže, v kolikšni meri je načelo neprotislovnosti zakoreninjeno v metafiziki. V nadaljevanju se osredotočam na Kantovo razvijanje transcendentalne logike in Heglovo izenačenje logike z metafiziko. V zaključku razmišljam o možnosti drugačne logike – logike preobilja – onkraj heglovske afirmacije protislovnosti, ki razkriva mejo principa protislovnosti znotraj določenih struktur ali elementov.This paper traces the role that the concept of contradiction plays in the history (...) of metaphysics. By investigating the way that this concept was taken up by Aristotle, it shows how thoroughly the principle of non-contradiction belongs to metaphysics. The paper then traces Kant's development of a transcendental logic and Hegel's identification of logic and metaphysics. The paper explores, finally, the possibility that even beyond Hegelian affirmation of contradiction another logic--an exorbitant logic--can be conceived that exposes the limits of the principle of non-contradiction and accordingly affirms contradiction whithin certain domains of structures or elements. (shrink)

The article deals with the criteria upon which the powers of the Seimas (the Parliament of the Republic of Lithuania) and the Government are delimited in the constitutional jurisprudence of Lithuania. It analyses how the Constitutional Court construes the principle of separation of powers as entrenched in the Constitution and evaluates the meaning of the provision of the Constitution that corresponding ‘relations are regulated by law’. If the Constitution provides that certain relations are regulated by means of a law, such (...) relations may be regulated only by means of a legal act, which takes the form of a law, and it is, therefore, not permissible to regulate such relations by Government resolutions or other acts of the executive. The most important elements of legal relations must be regulated (established) by means of a law, whereas Government resolutions might establish the procedure for the implementation of such laws. Rulings of the Constitutional Court reveal that once the powers of a specific branch of state power have been directly established in the Constitution, an institution of state power may not assume the said powers fr om another state institution. It may not transfer or waive them; and such powers may not be amended or limited by means of a law. The question remains, whether the provision of the Law on the Diplomatic Service wh ereby the candidacy of a diplomatic representative must be reviewed by the Seimas Committee on Foreign Affairs in advance is not in conflict with the Constitution. (shrink)

Clanak raspravlja o odnosu izmedju paradigmatskog statusa filma i upotrebe filmskih analogija u psihoanalitickom diskursu filozofije Slavoja Zizeka koji cini temelj njegovog kritickog diskursa o drustvu i kulturi uopce. U prvom dijelu, polazeci od novijih rasprava medju nekolicinom engleskih i americkih sveucilisnih intelektualaca o kontroverznim vidovima djelovanja Slavoja Zizeka u akademskoj zajednici i na siroj javnoj sceni, u prvom dijelu clanka prikazuju se neki usporedni primjeri i unutrasnji pokretaci kontroverzije sadrzaj-forma u filozofiji i pop-kulturi te Zizekovo razumijevanje te kontroverzije. U (...) drugom dijelu raspravlja se o Zizekovim sporadicnim refleksijama o meta-egzemplifikaciji i obrazlaze teza da kod Zizeka, na pretpostavkama ontologije virtualnog, presutno djeluje dvostruka, paradigmatska i analogijska, koncepcija inherencije u odnosu primjera i principa te zamjena analogije predmet? analogijom analiz?, sto stvara tipican konflikt izmedju metonimijske i metaforicke evazivnosti diskursa. Na toj pozadini vrednuje se ponovo opci prigovor protiv Zizeka o?virtualnom totalitarizmu? lisenom kontingencije smisla i ukazuje na mjesto subjekta izvan diskursa kao druge osnove za analizu uvjeta istinitosti. U trecem dijelu ispituje se i metodoloski vrednuje Zizekovo vlastito razumijevanje njegovog postupka filmske ilustracije i njegovo osebujno performativno razrjesenje epistemoloskog problema filmske interpretacije kroz montazu imaginarne identifikacije ili?empatije? s filmskim objektima, koje s?m naziva?perverzijom? ili?ljubavlju?. U cetvrtom dijelu analizira se ocigledni nesrazmjer izmedju Zizekove primjene doktrinarnih zaliha psihoanalize u kritici kinematografije, s jedne strane, i njegove teorijski oskudno razradjene apoteoze?kinematickog materijalizma?. Argumentira se da taj nerazmjer donosi u rezultatu ono sto Zizek odbija u nacelu: supstituciju materijalizma analize i kontingencije uvjeta u potrazi za istinskom holistickom koncepcijom smisla, sto, u konzekvenciji, izokrece psihoanaliticki diskurs o kinematografiji u hermeneuticki. (shrink)

Este trabajo tiene como objetivo presentar la cuestión de las habitualidades en la fenomenología de Husserl para pensar la génesis de la reflexión en nuestro mundo actual. En un primer momento, y principalmente a partir de libros primero y segundo de las Ideas relativas a una fenomenología pura y una filosofía fenomenológica, se revisarán el concepto de yo en Husserl en dos de sus dimensiones principa-les: el yo como polo idéntico de las vivencias y el yo como substrato de las (...) habitualidades. Después realizaremos un análisis sobre la génesis de las habitualidades y su repercusión en el concepto de yo puro. Por último se ejemplificará esta cuestión en el caso de la reflexión, especialmente en el caso de una posible génesis negativa de la reflexión en forma de reflexi-vidad ritual o hiperreflexividad. Con ello se quiere establecer una línea de conexión entre la subjetividad trascendental y nuestro mundo concreto, así como entre la fenomenología y la psicopatología.The aim of this work is to present the question regarding to the habitualities in Husserl´s Phenomenology in order to think the genesis of reflection in our present world. In a first stage, and specially acording to the first and second book of Ideas [...] the concept of "I" will be considered in its two main dimen-sions: the I as identical pole of the lived-experiences and the "I" as substratum of habitualities. Afterwards, I will perfom an analysis on the genesis of the habitualities and its consecuences in the in the concept of pure I. In the last part this question will be ejemplied though the case of reflection in the form of a Ritual Reflectivity or Hypereflectivity. Whitin I would like to suggest the link conection be-tween the trascendental subjectivity and our concrete world, and the phenomenology and psychopathology relationship as well. (shrink)

Clanak raspravlja o odnosu izmedju paradigmatskog statusa filma i upotrebe filmskih analogija u psihoanalitickom diskursu filozofije Slavoja Zizeka koji cini temelj njegovog kritickog diskursa o drustvu i kulturi uopce. U prvom dijelu, polazeci od novijih rasprava medju nekolicinom engleskih i americkih sveucilisnih intelektualaca o kontroverznim vidovima djelovanja Slavoja Zizeka u akademskoj zajednici i na siroj javnoj sceni, u prvom dijelu clanka prikazuju se neki usporedni primjeri i unutrasnji pokretaci kontroverzije sadrzaj-forma u filozofiji i pop-kulturi te Zizekovo razumijevanje te kontroverzije. U (...) drugom dijelu raspravlja se o Zizekovim sporadicnim refleksijama o meta-egzemplifikaciji i obrazlaze teza da kod Zizeka, na pretpostavkama ontologije virtualnog, presutno djeluje dvostruka, paradigmatska i analogijska, koncepcija inherencije u odnosu primjera i principa te zamjena analogije predmet? analogijom analiz?, sto stvara tipican konflikt izmedju metonimijske i metaforicke evazivnosti diskursa. Na toj pozadini vrednuje se ponovo opci prigovor protiv Zizeka o?virtualnom totalitarizmu? lisenom kontingencije smisla i ukazuje na mjesto subjekta izvan diskursa kao druge osnove za analizu uvjeta istinitosti. U trecem dijelu ispituje se i metodoloski vrednuje Zizekovo vlastito razumijevanje njegovog postupka filmske ilustracije i njegovo osebujno performativno razrjesenje epistemoloskog problema filmske interpretacije kroz montazu imaginarne identifikacije ili?empatije? s filmskim objektima, koje s?m naziva?perverzijom? ili?ljubavlju?. U cetvrtom dijelu analizira se ocigledni nesrazmjer izmedju Zizekove primjene doktrinarnih zaliha psihoanalize u kritici kinematografije, s jedne strane, i njegove teorijski oskudno razradjene apoteoze?kinematickog materijalizma?. Argumentira se da taj nerazmjer donosi u rezultatu ono sto Zizek odbija u nacelu: supstituciju materijalizma analize i kontingencije uvjeta u potrazi za istinskom holistickom koncepcijom smisla, sto, u konzekvenciji, izokrece psihoanaliticki diskurs o kinematografiji u hermeneuticki. (shrink)

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)

After coming into force of the Treaty of Lisbon it is acknowledged that better control and respect of the principle of subsidiarity is one of the most important and innovative goals of the Treaty. To achieve this goal, the Treaty introduces a mechanism which, apart from checking compliance of draft legislative acts with that principle, may eventually lead to a draft act to be deleted from the legislative agenda of the European Union on grounds of violation of subsidiarity. Within this (...) mechanism, crucial role is attributed to the national parliaments of the Member States. In this article, the reasons for overall inclusion of national parliaments in the European Union (hereinafter EU, the Union) activities are analysed. The role of national parliaments in the EU according to the specific provisions of the EU treaties is also discussed and the largest part of the work is devoted to the ex ante subsidiarity principle control mechanism (the Early Warning System), which gives the right for the national parliaments to influence the EU legislative process. (shrink)

Tekst nudi kriticku evaluaciju teorijskih pretpostavki i prakticnih upotreba koncepta?istine i pomirenja?, sa posebnim osvrtom na postjugoslovenske slucajeve. Prvo, u tekstu se upucuje na antinomiju izmedju liberalnog principa individualne autonomije svesti i pokusaja da se uspostavi?organizovano pamcenje?. Sa posebnim osvrtom na koncept?srpske kolektivne odgovornosti?, ukazano je na nacin kako ovaj konceptualni okvir subvertira politicku i licnu autonomiju gradjana, prevodeci pitanje odgovornosti u domene kolektivnog morala i kulture. Drugo,?organizovano pamcenje? koje priziva identifikaciju sa?nacionalnim zlocinima? izaziva kratak spoj proizvodeci pre efekat renacionalizacije (...) negoli denacionalizacije figure gradjanina. Kao rezultat, oblici organizovanog nacionalnog pamcenja indukuju strukturna ogranicenja fragmentiranjem istine u posebne?nacionalne istine?. Trece, koncept IP je ujedno apstraktan i empirijski. Paradoksalni rezultat je da IP uzima zdravo za gotovo politicke identitete konstruisane tokom ratova i konflikata. Konacno, apsolutna strukturna ogranicenost IP se tice nacionalne drzave same. Buduci da je alternativno ime za IP?oficijelno traganje za istinom?, ovaj koncept ostaje zarobljen u granicama postojeceg drzavnog institucionalnog okvira, zaviseci od?dobre volje? politickih elita. Istovremeno su date?istine? depolitizovane i medikalizovane. Clanak zakljucuje da koncept IP, umesto da otvara nove horizonte za pojavu novih politickih subjektivnosti, blokira proces dezidentifikacije i kreacije novih politickih subjekata oslobodjenih od usko definisane zajednice, povezane zajednickom supstancom i istorijom. (shrink)

The right to ‘domestic remedies’, which ideally connects ‘subsidiarity’ and ‘embeddedness’ of the ECHR in the legal systems of member States, is deemed to play a crucial role for the Strasbourg machinery survival as well as for an effective protection of human rights, especially in the field of the ‘reasonable-time’ requirement. In this respect the Italian case seems an excellent test. Once a compensatory remedy was introduced in the Italian legal system by Law No. 80 of 2001 (the ‘Pinto Act’), (...) it soon appeared that such a remedy could be considered ‘effective’ in so far as it was implemented in accordance with the ECtHR’s jurisprudence. Therefore a legal tool for the interaction between ECtHR and Italian courts had to be found. Nevertheless, the results of this interaction might suggest that the domestic remedy has neither increased the protection of the reasonable-time requirement in Italy nor is it the final solution to the ECtHR’s overload. (shrink)

This article provides a study of the legal regulations of the European enforcement order and the uniform enforcement of judgments without the exequatur procedure, which have been in place between the member states of the European Union for five years already. In the Lithuanian civil procedure law it details the implementation of Regulation (EC) No. 805/2004 of the European Parliament and of the Council of 21 April 2004 for creating a European Enforcement Order for uncontested claims in the national law (...) of Lithuania. The aforementioned legal act of the European Union has been implemented in Lithuania with the adoption of the Republic of Lithuania Law on the Implementation of the European Union and International Legal Acts regulating civil procedure of 13 November 2008. (shrink)

The present paper deals with an investigation of the conception and development of the idea (principle) of proportionality, the variety of concepts and the procedure for the verification of the principle of proportionality. The genesis of the conception of coercive measures is studied by reviewing the process of the formation of the current principle of proportionality manifested in the historical sources of the law of Prussia, Germany, and the evolution of the principles consolidated in them. The principle of proportionality consolidated (...) in the case-law of the European Court of Justice and of the European Court of Human Rights is analyzed as well. (shrink)

In societies of high legal culture, criminal law is regarded as a protective and repressive measure of the state, as an imperative of crime and inevitable punishment (as a strict rule). Therefore, the article attempts to show the fact that the entirety of the provisions and norms of criminal law, consolidated in a modern democratic state under the rule of law (or, at least, a state that is attempting to become such a state), allows for the assertion that the purpose (...) of criminal law is coordination or, at least, the balance of the interests of conflicting subjects—the victim and the culprit, the culprit and the state. Thus, by means of criminal law, one can try to attain legal concord in seemingly irreconcilable situations. The reality of such striving is confirmed by court practice and statistics in criminal justice. The article analyses the origin of the reconciliation function, essentially a new aspect of criminal law. A position is formed that the fundamentals of such a function of criminal law are “laid” by the provisions of the Preamble to the Constitution of the Republic of Lithuania that the striving of the Nation is an open, just and harmonious civil society and a state under the rule of law. For the implementation of these provisions, one makes use of the possibilities of penal law-making and respectively corrects the penal policy. (shrink)

The article deals with a discussion of the concept and implementation of the procedure within a reasonable time as a legal principle. The main purpose of the article is to reveal the content and functioning of this principle. The author presents new insights into this principle. From time to time this legal ground evolves into new forms or the criteria, on which it depends, changes; therefore, such issues have to be taken as the basis for evaluating this principle. The following (...) conclusion is drawn in the article: the effect of the principle of the procedure within a reasonable time is not only tied to the obvious suspicion or indictment, but also to any reasonable assumption about the probable prosecution due to various actions carried out by criminal procedure officers under the Code of Criminal Procedure. After summing up the arguments, the author concludes that it is important to estimate the procedural interest of the suspect, defendant or sentenced person. (shrink)

The United Nations has shown recurrent inability to respond to international threats caused by severe human rights violations and thus failed to perform one of its main function—preservation of international peace and security in the world. This evidenced gaps in the United Nations, caused mainly by the veto right in the voting system within the Security Council and limited powers of the General Assembly. The international community gave a twofold answer to this problem: radical humanitarian intervention and the recent concept (...) of the responsibility to protect. The main problem with regard to humanitarian intervention is its legality—its compliance with the prohibition of the use of force. The responsibility to protect does not clash with the prohibition of the use of force, but its legal implications are rather vague—being intensively discussed in the international forum, the responsibility to protect has not yet appeared in any legally binding international document. This article discusses the legal significance of humanitarian intervention and the responsibility to protect, and aims to determine how they affect, if at all, the regulation of the use of force in the international relations, as well as how they respond to the issue of large scale atrocities in the world. (shrink)