The text offers a reappraisal of Walter Benjamin’s Theses on the Philosophy of History from the perspective of global politics today and its similarities with the socio-economic and political situation in Europe and the Americas during the 1920s and 30s; more specifically, the impact of crises on the erosion of trust in liberal representative democracy and the concomitant rise of mostly rightwing populist movements and their strongmen leaders, aided to a significant degree by the media, ‘old’ and ‘new’ alike. The (...) purpose of the text is to draw lessons from Benjamin’s vision of materialist historiography for our current political predicament. (shrink)

This paper analyses the formation of power of the Christian regime of truth in the context of Foucault’s concept of strategic formations. The main emphasis is on the sexual formation of power in three focal points of its agency. The first focal point is formed around the conflict between the Old Testament truth regime and the Canaan cult of fertility. The second focal point is formed around the influence of ancient philosophical thought, primarily through the philosophy of stoicism, which sees (...) abstinence from the sexual act as an opening to divine inspiration and around medical knowledge of antiquity. The third focal point is formed around control mechanisms of the Christian regime of truth through classification, regulation, prohibition, tariffing offences and corrections of doctrine. The main purpose of the formation of power is the vertical structuring of the regime of truth in its anthropomorphic and androcentric immanence. (shrink)

In paper [5] it was shown that a great part of model theory of logic with the generalized quantifier Q x = there exist uncountably many x is reducible to the model theory of first order logic with an extra binary relation symbol. In this paper we consider when the quantifier Q x can be syntactically defined in a first order theory T. That problem was raised by Kosta Doen when he asked if the quantifier Q x can be eliminated (...) in Peano arithmetic. We answer that question fully in this paper. (shrink)

Zwei Philosophen, denen Kant am meisten zu verdanken hat, wie man mit dem Recht nimmt, sind Hume und Rousseau. W?hrend man?ber den Hume?s Einfluss einfach und eindeutig antworten kann, ist es mit dem Rousseau?s Einfluss viel mehr kompliziert. Der Haupteinfluss auf Kant hat Rousseau in der Ethik und auf der Ansicht der Menschen gemacht, deshalb es einen Anfangspunkt ist, durch welchem die Antwort auf diese Frage gesucht wird. Nach dieser Analyse wird eine einfache und eindeutige Antwort zu geben versucht, die?hnlich (...) wie diese, die man auf dem Hume?s Einfluss geben kann, ist: welchen Einfluss hat Rousseau auf dem ganzen Kritische System gemacht. Dva filozofa kojima Kant najvise duguje su, kako se obicno s pravom tvrdi, Hjum i Ruso. Dok se o Hjumovom uticaju moze jednoznacno i jednostavno odgovoriti, sa Rusoovim uticajem situacija je vidno komplikovanija. Osnovni uticaj na Kanta Ruso je imao u sferi etike i posmatranja coveka, tako da ce to biti polazna tacka preko koje ce se traziti odgovor na ovo pitanje, da bi se posle te analize pokusao dati jedan jednostavan i jednoznacan odgovor, slican onome koji se moze dati za Hjuma, o tome kakav uticaj je Ruso ostavio na celokupan sistem kriticke filozofije. (shrink)

The paper establishes a correlation between nihilism and history from the premise of the end of metaphysics in the age of the technosphere. In presenting the genealogy of the postmodern turn in contemporary philosophical thinking, the author critically deals with Vattimo’s thesis that Heidegger’s notion of overcoming metaphysics is the key to understanding postmodernity. Despite its close proximity to Nietzsche and Heidegger, it is undeniable that the main notion must be derived from late Wittgenstein’s thinking, as Lyotard did in his (...) analysis of the “postmodern condition”. It is a notion of “language games” that introduces into consideration the relationship between the pragmatics of knowledge, the performativity of language and the event horizon. In this way, it will be shown that postmodernity cannot be any “new” epoch but rather a re-actualization of the condition determined by the rule of technoscience, cybernetics and plural patterns of culture in post-industrial society. Based on his previous analyses of this problem, collected in the books The Postmodern Game of the World, Identity Politics, The Posthuman Condition, and Technosphere I–V, the author believes that only extensive analysis and interpretation of Lyotard’s premises allows one to reach the right philosophical path to the answer to the question of the essence of nihilism in the face of Being, and the technosphere as computation, planning, and construction of the inhuman. In contemporary times, what is left of postmodernity is neither “telling stories” about the stylistic tendencies of the modern and neomodern, the avant-garde and the neo-avant-garde, nor, moreso, the conflict of the universality and particularity of society and culture. All that remains is the feature of the unwavering “fate” of this nihilism of the technosphere: from the postmodern condition to the posthuman condition, thought is confronted with the challenge of an event that goes beyond anything seen in the history of Western metaphysics. When the image precedes the language and the writing to speaking, we find ourselves in a closed circle of turns and reversals of metaphysics. It is time to step out of this “vicious circle” in which the living becomes non-living, the Being becomes the information, the system of objects replaces society, and the human-too-human with inhuman as such. (shrink)

In Deleuzeʼs studies on film, it is striking that the dismantled “essence” of metaphysics as an ontology is synthetically linked with a new approach not only to the movement of the concept, speaking in Hegelʼs language but also to the thinking as an event. That is even more true for the understanding of that which lasts in time and thus has the character of the thought-image. As the author points out in this article, Deleuze establishes this by turning the brain (...) into a screen, and the film from the sphere of the so-called reality becomes the virtual code of the world as an image. The difference between concept and image eliminates the difference between the image no longer preceding the term and the term no longer preceding the image. How crucial this turn will be to Deleuzeʼs notion of the cinema can be seen in the derivation of the concept of an event. The image and term correspond to the singularity of the event. The problem with comprehending Deleuzeʼs “images-ontology” shows that film cannot be reduced to the autonomous production of a cinematic way of thinking unless we have previously clarified what movement is and how it is created. In this paradigmatic case, a cinema cannot be viewed simply as a “visual code” of contemporary art. Its “essence” is revealed in that it enables the image-movement and image-time to synthetically realize the possibilities of the technosphere as computation, planning and construction. Eventually, the cinematic thinking advocated by Deleuze becomes a question of the possibility of film as a meta-film reaching a new level of philosophical consideration of what becomes and emerges with a new set of relations between Being and event. (shrink)

The author analyzes the politics of responsive interculturalism in Bernhard Waldenfels? thought, starting from the assumption that after Husserl?s phenomenology only two fundamental concepts - body and the Other - should be considered. In contemporary German?post-phenomenology? the first concept was systematically articulated by Hermann Schmitz, while the latter theme has been advanced in Waldenfels? works as the phenomenology of the alien, up until the end of Western metaphysics. In the two parts of the discussion, the author draws on his fundamental (...) hypothesis about aporias and paradoxes of interculturalism, since responsiveness and xenology cannot reach the positive definition of the concept of culture in the era of global entropy. The analysis, therefore, deals with the questions: what is the responsiveness of man in relation to the Other, including the different ways of his presence in the world; and whether the Other as alien and uncanny calls into question the basic assumption of phenomenology as such - the intentionality of consciousness? nema. (shrink)

In this article, our focus is on the topic of engagement and possibility of empathy with future generations. We acknowledge that empathy for future generations is practically unattainable in its strictest sense due to the lack of access to their potential mental states and the absence of direct interaction. Additionally, we will draw upon the arguments presented by Goldie and Slaby to address concerns regarding the potential paternalization that may arise in empathic relations towards future generations. However, despite these limitations, (...) it is important to emphasize that we are still engaged with future generations. Instead of adopting a paternalizing approach where we impose expectations on how they should feel, our engagement exposes us to the anticipated but unknown judgments of future generations. Throughout this article, we will argue that engagement with future generations brings out our own social self-consciousness and provides a basis of our connectedness and responsibility towards future generations. (shrink)

FROM THE ACTIVITIES OF THE INSTITUTE Olga Nikolić, Deana Jovanović i Igor Cvejić.

The aim of this paper is to show, contra the right-libertarian critique of social justice, that there are good reasons for defending policies of social justice within a free society. In the first part of the paper, we will present two influential right-libertarian critiques of social justice, found in Friedrich Hayek's Law, Legislation and Liberty and Robert Nozick's Anarchy, State and Utopia. Based on their approach, policies of social justice are seen as an unjustified infringement on freedoms of individual members (...) of a society. In response to this critique, we will introduce the distinction between formal and factual freedom and argue that the formal principle of freedom defended by Hayek and Nozick does not suffice for the protection of factual freedom of members of a society, because it does not recognise (1) the moral obligation to help those who, without their fault, lack factual freedom to a significant degree, and (2) the legal obligation of the state to protect civic dignity of all members of a society. In the second part of the paper, we offer an interpretation of Kant's argument on taxation, according to which civic dignity presupposes factual freedom, in order to argue that Kant's justification of taxation offers good reasons for claiming that the state has the legal obligation to protect factual freedom via the policies of social justice. (shrink)

Prvi deo rada sadrzi pokusaj analize Kantovih pojmova svrhovitosti i harmonije i, u izvesnom smislu, njihovog medjusobnog odnosa, kao i odnosa sa osecanjem zadovoljstva. Toj analizi ce se pristupiti uz osvrt na Saftsberijev uvid u, danas tako nazvane,?second order affections?, i njihov znacaj u drustveno-politickoj filozofiji. Zakljucno ce se ovaj prvi deo rada baviti Kantovim shvatanjem sensus communis-a, i pokusati da ukaze na neke njegove specificnosti, koje omogucuju da se o njemu ne govori kao o empirijskom faktu. Drugi deo rada (...) pokusace da ukaze na polozaj sensus communis-a u Kantovoj politickoj filozofiji i situaciji, i neke implikacije koje bi se iz toga mogle izvesti. (shrink)

Thomas Szanto has recently argued that hatred could not be a fitting emotion because of its blurred focus. It thus cannot trace the properties of its intentional object. Although I agree with the core of Szanto?s account, I would like to discuss two connected issues that might be of importance. First, I want to address whether the unfittingness of hatred has anything to do with the possibility that the hated person does not identify with what they are hated for. I (...) conclude that if the focus of hatred is blurred, hatred does not trace the identification of the hated person or group. Next, I propose a possibility that criteria of adequacy of hatred are embedded in the cultural and social framework in such a way that they are not necessarily intelligibly justified by their relation to the focus and import it has. Under such circumstances, with hatred still being unfitting, these criteria create quasi-correctness of hatred. If this is correct, it will enable us to keep the thesis that hatred cannot be fitting. At the same time, we could use political vocabulary to tackle hatred that is common in cases when a group will not give up their commitment to hatred and argue that some people or group of people is not to be hated under the hating group?s own criteria. (shrink)

Prvi deo rada sadrzi pokusaj analize Kantovih pojmova svrhovitosti i harmonije i, u izvesnom smislu, njihovog medjusobnog odnosa, kao i odnosa sa osecanjem zadovoljstva. Toj analizi ce se pristupiti uz osvrt na Saftsberijev uvid u, danas tako nazvane,?second order affections?, i njihov znacaj u drustveno-politickoj filozofiji. Zakljucno ce se ovaj prvi deo rada baviti Kantovim shvatanjem sensus communis-a, i pokusati da ukaze na neke njegove specificnosti, koje omogucuju da se o njemu ne govori kao o empirijskom faktu. Drugi deo rada (...) pokusace da ukaze na polozaj sensus communis-a u Kantovoj politickoj filozofiji i situaciji, i neke implikacije koje bi se iz toga mogle izvesti. (shrink)

The main themes and aims of this book are understanding aesthetics, contemporary art and the end of the avant-garde not from the traditional viewpoint of the metaphysics of the beautiful and the sublime but rather thru close connection to the techno-genesis of virtual worlds. This book tackles problems in contemporary art theory such as the body in space and time of digital technologies, along with other issues in visual studies and image science. Further intentions exhibit the fundamental reasons for the (...) disappearance of the picture in the era of virtual reality starting from the notion of contemporary art as realized iconoclasm; art has no world for its "image". The author argues that the iconoclasm of contemporary art has severe consequences. This text appeals to philosophers of art and those interested in contemporary art theory. (shrink)

My aim is to draw attention to the different forms of social engagement regarding the subject of import. The concept of import was introduced in the theory of action by Bennet Helm. It denotes an intentional characteristic of an object, to be viewed as worthy of pursuit or avoidance. However, according to Helm, the subject of import could be: either an individual person, the other or plural agent. Using this division in the context of social engagement, I propose to distinguish (...) three forms of social engagement: (1) personal social engagement, (2) social engagement for the sake of others and (3) social engagement as togetherness. Social engagement as togetherness (plural agent) should not be confused with plural action with the same goal-directedness (which is part of personal social engagement). This argumentative step was enabled by Helm's complex theory about " us " as a subject of import, contrary to some contemporary theorists who dispute the possibility of plural agents. (shrink)

The place of evidence regarding joint commitment and plural action is mostly reserved for documents and explicit linguistic expressions. This paper considers the problem of evidence in cases of engaged (jointly committed) social acts where there is no explicit expression or binding document, yet can still be ascribed to a plural subject. The argument rests on the double meaning of the term factum as fact (factum brutum) and deed (factum practica), as well as contemporary debates about the topic of fact (...) of reason in Kant. The text seeks to show that in certain cases, the execution of an act or the obligation produced by it can be considered evidence of a plural subject. Thus, these facts deserve a special position in relation to scientific evidence. (shrink)

Our main goal is to describe the structure of engaged acts and compassion and their constitutive interrelation to explicate the key role of engaged and compassionate acts for group constitution. In the first part of the paper, we formulate our guiding idea: the key to understanding compassion lies in understanding engagement and vice versa. We then consider the problematic nature of engaged acts: On the one hand, they do not meet the conditions to be attributed to the plural subject; on (...) the other hand, they cannot be understood without presupposing the plural subject. To understand this, we rely primarily on Helm’s theory of emotions and the classical phenomenological analyses of the constitution of the plural subject, but we also point out the limitations of the latter. In the last two sections, we build on Nussbaum’s theory of compassion to describe the parallelism in the structure of compassion and engagement and to show their constitutive connection. Finally, we examine the specific way in which engaged acts “place burden” and transform a group into an institution. (shrink)

This edited collection responds to the contemporary need for deeper analysis and rethinking of the relation between education and emancipation in a world beset by social, digital, educational and ecological crises. Among the diverse interdisciplinary perspectives explored are: rethinking the Anthropocene in the time of environmental emergency, the concept of relational thinking as emancipatory practice and a more encompassing concept of relational pedagogy that includes questions about the environment and digitalisation, the notion of indoctrination from the perspective of political education, (...) reconnecting with the body as a form of emancipatory education and how schools reproduce socio-cultural ideologies in synergy with material and visual culture. The book chapters also consider the role of social media, postcolonialism and feminism in understanding emancipatory education and a historical reception of John Dewey’s ideas in other than Western contexts. This volume will be of interest to those seeking well-known as well as further and novel acquaintance with the philosophical and critical issues surrounding different forms and ideas of emancipation and/or/through education, including related practical propositions and examples. Educators, scholars in education, social justice, philosophy, sociology and curriculum developers will find this collection valuable in contemplating, practising and theorising the futures of emancipatory education across contexts and themes. (shrink)

A topological class logic is an infinitary logic formed by combining a first-order logic with the quantifier symbols O and C. The meaning of a formula closed by quantifier O is that the set defined by the formula is open. Similarly, a formula closed by quantifier C means that the set is closed. The corresponding models are a topological class spaces introduced by Ćirić and Mijajlović (Math Bakanica 1990). The completeness theorem is proved.

This chapter provides a brief history of the concept of emancipation and its applications in and relationship with education, starting with the Enlightenment and considering both the continuation and the critique of this tradition that has further shaped the relationship between education and emancipation. The tension between two meanings of emancipation—personal, intellectual emancipation on the one hand, and political emancipation of the oppressed and the entire society on the other—comes into view in the divergence between Kantian and Marxists paths to (...) emancipation. The chapter goes on to consider the ideas by notable classic thinkers who further developed the Enlightenment ideal of emancipatory education by democratizing it (Freire, Habermas, Dewey, Popper), but also outright questioned some of its main aspects (Peirce, Berlin, Rancière). Nevertheless, even the critics of the Enlightenment mentioned here stay faithful to the ideals of equality and freedom that were formulated in the Age of Reason. And here we are, facing “new” and “old” challenges and media. The chapter then presents the content of this volume, commenting on each chapter and reflecting on how the book Rethinking Education and Emancipation tackles the relationship between emancipation and education by considering contemporary struggles and crises, as well as rethinking and recontextualizing the classic ideas (authors), and building on more recent work. (shrink)

Les données des fouilles récentes de l'Éphorie de Larissa (Plateia Magoula Zarkoit, Makrychori 2) ainsi qu'un réexamen statistique des fouilles de V. Milojcic (Arapi, Otzaki, entre autres) ont permis de préciser la transition entre la culture néolithique thessalienne de Sesklo et celle de Dimini. Il s'agit, à l'échelle de l'ensemble de la péninsule balkanique, d'un moment de transformation historique majeure. Les analyses montrent en fait que seule l'apparition d'une céramique noire polie est un élément réellement nouveau. Pour les autres catégories (...) de céramique, on peut montrer, tant dans les formes que dans les décors ou le· techniques, qu'elles résultent d'expérimentations et d'évolutions technologiques progressive·, issues de la culture de Sesklo. On pourrait ainsi distinguer successivement une phase Sesklo tardive, une phase de transition dite «de Zarko», une première phase Dimini dite «Larissa» (au sens redéfini ici) et une seconde phase dite « Tsangli ». Ce moment de transition se caractéri»· néanmoins par une baisse quantitative de la céramique fine, monochrome ou décorée. (shrink)