Između dva svjetska rata Pariz je postao središte umjetničkog, kulturnog i znanstvenog života, a ruski emigrantski mislioci i umjetnici značajno su tome pridonijeli. Pripadali su uglavnom ...personalizmu, filozofskom pravcu koji je rezultirao i stvaranjem više pokreta koji su pokušavali dati odgovore na složena onodobna kulturna, socijalna i filozofska pitanja. U radu se analiziraju pojam personalizma i njegova izvorišta, prikazuje se francuski personalizam i personalizam ruskih mislilaca te se ukazuje na njihove susrete i druženja. Iako je na francuske mislioce snažno utjecao neotomizam, a na ruske pravoslavna misao, naglašava se kompatibilnost i sličnost njihovih promišljanja, njihovo zajedničko djelovanje u razdoblju prije Drugoga svjetskog rata, koje je kasnije rezultiralo afirmacijom koncepta čovjeka kao osobe, ljudskog dostojanstva, ljudskih prava pa u konačnici i ujedinjenja Europe. Zaključuje se kako u ovom slučaju uspješno uključivanje emigranata u kulturni život nove postojbine i njihovo sinergijsko djelovanje znači i svojevrsni ekumenizam prije ekumenizma. Ostaje upitno koliko je personalistička misao, koja se može shvatiti kao simbioza neotomizma i ruske religijske misli, vratila kršćansku misao u središte europske misli, ali je nesporno da je zauzela značajno mjesto u suvremenoj raspravi o idejama.
Between the two world wars, Paris turned into the center of artistic, cultural and scientific life, and Russian emigrant thinkers and artists contributed significantly to this. They belonged mainly to the personalism, a philosophical way which creation of several movements representing the common response to the complex questions of cultural, social and philosophical issues of the time. The paper analyzes the concept and sources of personalism, introduces the French and personalism of Russian thinkers and points to their encounters and socializing. Although French thinkers were strongly influenced by neotomism and Russian thinkers by Orthodox thought, the author emphasizes the compatibility and similarity of their thinking and chronicles their joint action in the period before the Second World War, which later resulted in the affirmation of the concept of a man as a person, human dignity, human rights, and ultimately the unification of Europe. The author concludes that in this particular case, the successful inclusion of emigrants in the cultural life of the new homeland and their synergistic action also signifies a kind of 'ecumenism before ecumenism'. It is still ambiguous to what extent personalistic thought, presumed as a symbiosis of neotomism and Russian religious thought, has brought Christian thought back to the center european tought, but it is indisputable that it has taken a significant place in the contemporary discussion of ideas.
Full text
Available for:
DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
U radu se prikazuju i analiziraju određenja personalizma u filozofskoj literaturi, osobito enciklopedistici i filozofskim rječnicima različitih jezičnih tradicija, filozofskih škola i razdoblja 20. ...stoljeća te iznosi pokušaj određenja tog filozofskog pravca kroz komparativnu perspektivu. Personalizam se u filozofskim, sociološkim, povijesnim i drugim tekstovima određuje kao filozofija, filozofski pravac, disciplina, škola, nauk, pokret, teorija, učenje i slično. Pri tome, govor o personalizmu ima različite konotacije, naglaske i obojanost, ovisno i o povijesnom, geografskom, ili ideološkom kontekstu. Iako se kroz povijest filozofije mogu pratiti korijeni personalizma do antičkog doba, ipak se pojam personalizam vremenski uobičajeno veže uz 20. st. Razvidno je da u povijesnoj i zemljopisnoj difuziji ideja u modernoj misli postoji više oblika personalizama. Spominju se američki idealistički personalizam, ruski personalizam, različiti europski personalizmi, komunitarni kršćanski personalizmi i sl. Svaki od tih oblika ima svoje razumijevanje o osobi i stavlja je u središte filozofskog razmatranja. Korijeni personalističke filozofije po nekima sežu do antike, iako je uobičajen stav da je koncept osobe razvijen u susretu grčke filozofije i novog, kršćanskog načina razmišljanja. Na europskom kontinentu personalizam se obično veže uz tri škole: francusku u Parizu, njemačku u Göttingenu i Freiburgu te poljsku u Lublinu. Personalizam je imao odjek i u drugim europskim državama. U Francuskoj personalizam nije bio samo filozofski pravac, već je imao brojne sljedbenike i u različitim personalističkim pokretima te se taj personalizam detaljnije obrađuje u drugom dijelu članku.
As mentioned before, personalism is being determined as a philosophy, philosophical direction, discipline, school, science, movement, theory, learning and the like. In this regard, descriptions of personalism have different connotations and accents depending on the historical, geographical or ideological context. Thus, for example in Germany personalism was associated with the the thought of F. Schleiermacher or W. Sterna, in the Anglo-Saxon world with various American protestant thinkers (Bowne, Britghman and others) and in the ex – Soviet area personalism was considered to be more of a bourgeois ideology than a systematic philosophy.
Although, throughout various attempts of determination of personalism in the history of philosophy one can follow the roots of personalism back to the antiquity, yet the term ‘personalism’ is dominantly determined by the 20th century. All the determinations point out to the importance of the term ‘person’ and her/his role in the community, hence, in principle, personalism can be defined as the direction within the philosophy of the twentieth century which places the person in the center of interest and designates it a double function: a) the person is the absolute center and standard for society and all i institutions; b) a person is the basis for proclaiming absolute universality and solidarity among all people. In most determinations, it is pointed out that personalism is opposed to individualism and is close to the Christian understanding of the world and man.
In the historical and geographical diffusion of ideas in modern thought there are many types of personalism. American idealistic personalism, Russian personalism, various European personalisms, communitarian Christian personalism etc. Each of these forms has its own understanding of the person and places it at the center of philosophical consideration. Given the breadth of what can be understood under the concept of personalism, some have concluded that „there is little in common among different personalisms apart from their opposition to the various forms of materialism“ and that „full history of personalism stll has to be written“.
From different personalistic determinations, as a cross section, one can conclude that Nikolai Berdyaev, Jacques Maritain and Emmanuel Mounier are its three most prominent representatives and that personalism is most often associated with France.
The roots of French personalism are commonly found in French neocritism and tomism, and German existentialism, and the contribution of Russian religious philosophy to French personalism has not been sufficiently explored yet. However, even a superficial glimps into the personalism and its movements provides the insight on the activities of a number of Russian emigrant thinkers. Since Orthodox and Roman Catholics acted together in the personalistic movements and that Protestants joined them, we can talk about a kind of ‘ecumenism before ecumenism’ or that personalism is a true and complete Christian philosophy.
The paper studies and analyzes the reception of the French Catholic philosopher and the initiator of personalism Emmanuel Mounier (1905-1950), in Croatia and the former Yugoslavia from the ...mid-sixties to the end of the 20th century. The paper examines articles on Mounier and his personalism, his works and the influence of some of his ideas. Since the mid-sixties, the personalism of Emmanuel Mounier, as well as personalism as a philosophical direction in general, has largely been perceived as an attempt to synthesize Marxism and existentialism, or as an addition to Marxism. Such an approach was particularly highlighted in the works of Franjo Zenko and Zagorka Pešić-Golubović. This gave personalism, particularly Mounier’s, certain legitimacy and a positive reflection within the then dominant, 'official' Marxist circle, but at the same time it became marginal and questionable to Christian thinkers. It is evident that Mounier's personalism was perceived apart from the rest of personalist 'milieu' (Jacques Maritain, Nikolai Berdyaev, Gabriel Marcel, Denis de Rougemont, and others), which was strongly opposed to Marxism and existentialism. This is also the case with personalist activism, regarding which there is mention only of the left-wing group around Mounier and the Esprit magazine, while the right-wing and national-oriented personalist groups were not mentioned at all. Catholic thinkers and those from emigration built a reserved stance, and from them there are no comprehensive or opinion articles on the subject. The author also attributes the questionable understanding of personalism, as well as the lesser acceptance of Mounier's work, to the fact that there is not a single translation of a Mounier’s work into Croatian language.
U radu se prikazuje i analizira recepcija francuskog katoličkog filozofa i mislioca, pokretača personalističkog pokreta, Emmanuela Mouniera (1905–1950) u Hrvatskoj i bivšoj Jugoslaviji do 1965. ...godine. Prate se članci o Mounieru, o njegovu personalizmu i o njegovim djelima te o utjecaju nekih njegovih ideja. Na prve usputne odjeke njegove misli kod katoličkih i nekih drugih mislilaca u Hrvatskoj nailazimo već 30-ih godina, ali s njihove strane izostaje kako pozitivna, tako i negativna kritika. Ipak, Mounierova djelomična bliskost nekim idejama marksizma i socijalizma za njih nije bila prihvatljiva. I hrvatski mislioci u emigraciji zadržavaju taj rezervirani stav, dok je u zemlji nakon Drugoga svjetskog rata nastupilo doba u kojem je jedino javno prihvatljivo mišljenje bilo marksističko, a personalizam se kao »buržoaska« filozofija odbacivao. Iznimka je donekle bio Mounier, prema kojemu poslijeratni marksisti imaju ambivalentan, a nakon raskola Tita i Staljina 1948. godine čak i prilično pozitivan stav. To je filozofsko-povijesni raritet, osobito kada se ima na umu da je Mounier bio izrazito katolički mislilac. Otuda recepciju Mouniera možemo gledati i kao prethodnicu tzv. približavanja kršćanstva i marksizma 60-ih godina prošloga stoljeća, ali i kao politički pragmatizam ondašnje jugoslavenske ideologije.
The work reviews and analyzes the reception of the French Catholic philosopher and thinker, originator of personalistic movement, Emmanuel Mounier (1905-1950) in Croatia and the former Yugoslavia until 1965. It investigates the articles on Mounier, his own works as well as his influence on personalistic endeavours in the region. First brief echoes of his thought on Catholic and pronounced thinkers in Croatia can be found as early as in 1930-ies, however, without any relevant positive or negative criticism. Namely, Mounier’s tendency towards Marxism and socialism was not acceptable for them. Croatian emigrants adhered to such reserved sentiments towards Mounier. After the Second World War the only acceptable standpoint was Marxist and personalism, being considered as a ‘bourgeois philosophy”, was denied. The only exception was Mounier, to whom the post-war Marxists have an ambivalent attitude and after the break of Tito and Stalin in 1948, even a positive one. This is a philosophical-historical rarity, taking into account that Mounier was an apparent Catholic thinker. Hence reception of Mounier can be considered as a vanguard of the so-called convergence of Christianity and Marxism in 1960-ies but also as a political pragmatism of then Yugoslav official ideology.
The paper studies and analyzes the reception of the
French Catholic philosopher and the initiator of personalism Emmanuel Mounier
(1905-1950), in Croatia and the former Yugoslavia from the ...mid-sixties to the
end of the 20th century. The paper examines articles on Mounier and his
personalism, his works and the influence of some of his ideas. Since the mid-sixties, the personalism of Emmanuel
Mounier, as well as personalism as a philosophical direction in general, has
largely been perceived as an attempt to synthesize Marxism and existentialism,
or as an addition to Marxism. Such an approach was particularly highlighted in the
works of Franjo Zenko and Zagorka Pešić-Golubović. This gave personalism,
particularly Mounier’s, certain legitimacy and a positive reflection within the
then dominant, 'official' Marxist circle, but at the same time it became
marginal and questionable to Christian thinkers. It is evident that Mounier's
personalism was perceived apart from the rest of personalist 'milieu' (Jacques
Maritain, Nikolai Berdyaev, Gabriel Marcel, Denis de Rougemont, and others),
which was strongly opposed to Marxism and existentialism. This is also the case
with personalist activism, regarding which there is mention only of the left-wing
group around Mounier and the
Esprit
magazine, while the right-wing and
national-oriented personalist groups were not mentioned at all. Catholic
thinkers and those from emigration built a reserved stance, and from them there
are no comprehensive or opinion articles on the subject. The author also
attributes the questionable understanding of personalism, as well as the lesser
acceptance of Mounier's work, to the fact that there is not a single
translation of a Mounier’s work into Croatian language.
U radu se istražuje i analizira recepcija francuskoga katoličkoga filozofa, pokretača personalističkoga pokreta Emmanuela Mouniera (1905. – 1950.) u Hrvatskoj i bivšoj Jugoslaviji od sredine šezdesetih godina do kraja 20. stoljeća. Prate se članci o Mounieru i njegovu personalističkom pokretu, njegovim djelima te o utjecaju nekih njegovih ideja. Personalizam Emmanuela Mouniera, pa i cjelokupni personalizam kao filozofski pravac od sredine šezdesetih godina uglavnom se sagledavao kao pokušaj sinteze marksizma i egzistencijalizma ili kao nekakva nadopuna marksizmu. U takvom pristupu isticali su se radovi Franje Zenka i Zagorke Pešić-Golubović. Time je personalizam, osobito Mounierov, doduše zadobio svojevrsni legitimitet i usputnu pozitivnu refleksiju u krugu tada dominantnoga,
službenoga
marksističkoga kruga, ali istovremeno postao ruban i upitan za kršćanske mislioce. Razvidno je da se Mounierov personalizam sagledavao izdvojeno od ostaloga personalističkoga
milieua
(Jacques Maritain, Nikolaj Berdjajev, Gabriel Marcel, Denis de Rougemont i drugi), koji se izrazito suprotstavljao i marksizmu i egzistencijalizmu. To je slučaj i u pitanju personalističkoga aktivizma, u okviru kojega se spominje isključivo lijevo orijentirana skupina oko Mouniera i časopisa
Esprit
, dok se desno i nacionalne orijentirane grupe personalista prešućuju. Kod katoličkih mislioca, kao i onih iz emigracije, prema Mounieru je rezerviran stav i iz tih redova ne dolazi ni jedan cjelovitiji, čak ni publicistički članak o toj temi. Upitno shvaćanje personalizma, kao i slabije akceptiranje Mounierova djela, autori pripisuju i tomu da de facto do danas ne postoji prijevod ni jednoga Mounierova djela na hrvatski jezik.
U radu se istražuje i analizira recepcija francuskoga katoličkoga filozofa, pokretača personalističkoga pokreta Emmanuela Mouniera (1905. – 1950.) u Hrvatskoj i bivšoj Jugoslaviji od sredine ...šezdesetih godina do kraja 20. stoljeća. Prate se članci o Mounieru i njegovu personalističkom pokretu, njegovim djelima te o utjecaju nekih njegovih ideja. Personalizam Emmanuela Mouniera, pa i cjelokupni personalizam kao filozofski pravac od sredine šezdesetih godina uglavnom se sagledavao kao pokušaj sinteze marksizma i egzistencijalizma ili kao nekakva nadopuna marksizmu. U takvom pristupu isticali su se radovi Franje Zenka i Zagorke Pešić-Golubović. Time je personalizam, osobito Mounierov, doduše zadobio svojevrsni legitimitet i usputnu pozitivnu refleksiju u krugu tada dominantnoga, "službenoga" marksističkoga kruga, ali istovremeno postao ruban i upitan za kršćanske mislioce. Razvidno je da se Mounierov personalizam sagledavao izdvojeno od ostaloga personalističkoga "milieua" (Jacques Maritain, Nikolaj Berdjajev, Gabriel Marcel, Denis de Rougemont i drugi), koji se izrazito suprotstavljao i marksizmu i egzistencijalizmu. To je slučaj i u pitanju personalističkoga aktivizma, u okviru kojega se spominje isključivo lijevo orijentirana skupina oko Mouniera i časopisa "Esprit", dok se desno i nacionalne orijentirane grupe personalista prešućuju. Kod katoličkih mislioca, kao i onih iz emigracije, prema Mounieru je rezerviran stav i iz tih redova ne dolazi ni jedan cjelovitiji, čak ni publicistički članak o toj temi. Upitno shvaćanje personalizma, kao i slabije akceptiranje Mounierova djela, autori pripisuju i tomu da de facto do danas ne postoji prijevod ni jednoga Mounierova djela na hrvatski jezik.
After World War II, personalist thinkers, particularly Jacques Maritain, Denis de Rougemont, and Alexandre Marc, were key theorists and designers of the Western European order. Their contribution is ...examined through the advocacy of European integration in federal form and the influence on the leading political factors of the time, especially from the Christian Democrat political option. The author also evalautes the impact of personalists on European human rights instruments, primarily on the European Convention on Human Rights and on the establishment of the European Court of Human Rights. As for closure, the author thematizes the important circumstance that philosophical personalistic views of the world and man, concepts of universalism, person and human dignity, in their nature abstract, found their reflection in concrete form, in the world of politics and law.
To increase the level of safety and self-protective behaviour in institutions and facilities, it is not enough to be familiar with the procedures to be followed in special circumstances, but it is ...imperative to formulate basic fundamental presumptions aimed at minimizing the chance of compromising the safety of people, facilities, and institutions. With such presumptions in place, the person responsible can assess the situation and make decisions in special circumstances more easily. The first and fundamental presumption is the development of the Endangerment Assessment and the Facility Protection Plan. The Protection Plan sets down a series of actions required to protect persons, installations, objects, and devices in a facility. The Plan deals with the preventive procedures in the event of alert, finding of the explosives, or their explosion. The key part of the Plan sets down the procedures and actions necessary for the prevention. The Plan addresses all the potential and newly occurred situations and dangers, aiming to assist the recovery from the consequences and to restore everyday functioning of the employees. To increase the level of safety and self-protective behaviour of the employees, it is necessary to provide them with the training and motivation to recognize danger, respond to it and eliminate its consequences. The owners or users of a facility are required to draw up an Evacuation and Rescue Plan. The Evacuation and Rescue Plan lays down the organization, procedures, and measures to ensure a quick and effective way to evacuate and rescue people and property from the facility in danger, in accordance with the occurred event. The education on the performance of evacuation should be provided by the person responsible, the evacuation manager and their deputies. The person responsible should also report on the performed evacuation exercises and, potentially, real evacuation and rescue events.
Pojam ‘ljudska prava’ imao je ključnu ulogu u etici i političkoj filozofiji, pravu i politici, osobito u drugoj polovici 20. stoljeća, a svaka ozbiljnija rasprava o suvremenosti sadržavala je bar ...spomen na ljudska prava. Prije 72 godine donijeta je Univerzalna deklaracija o ljudskim pravima, najprevođeniji i najutjecajniji pravni akt našega doba, kojim su uspostavljena tzv. moderna ljudska prava i kojim svaki čovjek postaje subjektom međunarodnog prava. Time je raskinuta veza s pozitivističko-pravnim konceptom ‘prava čovjeka’, koji je bio isključivo u domeni svake pojedine države.
U radu se istražuje i ocjenjuje pristup hrvatskih emigrantskih mislilaca o ljudskim pravima od vremena pripreme i donošenja Univerzalne deklaracije o ljudskim pravima. Prilikom njezina usvajanja 1948. u Ujedinjenim narodima bivša Jugoslavija bila je jedna od rijetkih država koja nije glasovala za Deklaraciju. U samostalnoj Hrvatskoj službeni prijevod Univerzalne deklaracije objavljen je tek 2008.
U radu se ukratko prikazuju obilježja, položaj i okružje hrvatske emigracije te službeni jugoslavenski pristup ljudskim pravima. Analiza hrvatske emigrantske misli provedena je za četiri razdoblja: 1. 1945–1960, 2. 1961–1970, 3. 1971–1980, 4. 1981–1990.
Ljudska su prava kreirana Univerzalnom deklaracijom o ljudskim pravima na idejama personalizma, prirodno-pravne koncepcije, univerzalizma i solidarizma, a preuzeta su i svoj razvoj ili degeneraciju, ovisno o pristupu, doživljavaju u svojoj suprotnosti: individualizmu, pravnom pozitivizmu, kozmopolitizmu i egoizmu. Stoga u prvi plan izbija problem u poimanju utemeljenja, sadržaja, opsega i svrhe ljudskih prava kako u komunističkom, tako i u liberalnom poimanju svijeta i čovjeka. Na te okolnosti ukazuju hrvatski emigranti, a već krajem 1940-ih i tijekom 1950-ih Hijacint Eterović, Bonifacije Perović i Mirko Meheš sustavno analiziraju Univerzalnu deklaraciju smatrajući je ne samo velikim dostignućem u shvaćanju čovjeka kao ‘osobe’, već i značajnim korakom u napretku međunarodnog prava. Iako bezrezervno prihvaćaju Univerzalnu deklaraciju i njezine personalističke temelje, ipak se kritički osvrću na neka rješenja i nedostatke u njoj. Razmatraju i kontekst prihvaćanja, bliskosti i udaljenosti Univerzalne deklaracije u odnosu na tadašnje politike, ideologije, filozofije i svjetonazore. Eterovićevi i Perovićevi tekstovi najraniji su promišljeni pristupi problematici ljudskih prava od strane hrvatskih autora, a odlikuje ih izraziti personalistički pristup.
U 1960-ima izrazito vrijedan doprinos proučavanju ljudskih prava u socijalističkim ustavima ostvaruje Branko Martin Pešelj, a Gvido Saganić i Jure Petričević tijekom 1970-ih i 1980-ih sustavno prate sva događanja na međunarodnoj razini pokušavajući ukazati na kršenja ljudskih prava u Jugoslaviji. U 1980-ima novu dimenziju shvaćanja ljudskih prava, s političke desnice, iznosi Tomislav Sunić. Kroz više desetljeća svojim radovima obranu ljudskih prava za pojedince i narode zastupaju Kvirin Vasilj, Franjo Nevistić i Bogdan Radica.
Proučavanje i bavljenje ljudskim pravima u hrvatskim okvirima započelo je i duže trajalo u emigraciji nego u domovini. Iako, uglavnom s neosnovanom stigmom ‘državnih neprijatelja’ i pristalica ‘režima NDH’, hrvatski su emigranti u svojim radovima zastupali raznovrsne teorije, ideje i pristupe ljudskim pravima te isticali vrijednosti demokracije i pluralizma. To ne samo da nije bilo svojstveno jugoslavenskom pristupu, već je bilo izričito i zabranjivano. Stoga misao hrvatskih emigranata zaslužuje dolično mjesto u hrvatskoj tradiciji promišljanja ljudskih prava.
U radu se tematiziraju povijesni izvori i geografska rasprostanjenost personalizma. Iako korijeni personalističke filozofije po nekima sežu do antike, uobičajen je stav da je koncept osobe razvijen u ...susretu grčke filozofije i novog, kršćanskog načina razmišljanja. Na europskom kontinentu personalizam se obično veže uz tri škole: francusku u Parizu, njemačku u Göttingenu i Freiburgu te poljsku u Lublinu. U Francuskoj personalizam nije bio samo filozofski pravac, nego je imao brojne sljedbenike u različitim personalističkim pokretima. Personalizam je imao odjek i u drugim europskim državama. Ukazuje se i na okolnost da se je
personalizam snažno razvio i na američkom kontinentu, a razvidna je njegova prisutnost i u mnogim drugim krajevima svijeta. Duboke povijesne korijene i široku rasprostranjenost personalizma autori u zaključku vide kao neke od karakteristika personalizma značajne za prijemčivost i predestiniranost širokog prihvata personalističkih ideja nakon Drugog svjetskog rata, osobito u kontekstu svjetskog sporazuma o ljudskim pravima te poslijeratnog ujedinjenja Europe.
This paper examines the historical origins and geographical dispersion of personalism. The roots of personalistic philosophy can be traced back to antiquity, although the usual assumption is that the concept of the person developed through the collision between Greek philosophy and a new, Christian way of thinking. In Europe, personalism is commonly associated with three schools: the French school originating in Paris, the German stemming from Göttingen and Freiburg and the Polish from Lublin. In France personalism was not only a philosophical direction, but it had numerous followers in various personalistic movements. The reverberations of personalism were also felt in other European countries. The authors point out that personalism developed strongly on the American continent as well, and there is evidence of the same in many other parts of the world. The deep historical roots and extensive dispersion of personalism are perceived by the authors to be the key features affecting the receptivity of and predetermining the widespread acceptance of personalistic ideas after World War II, especially in the context of the Universal Declaration of Human Rights and the post–war unification of Europe.
PDF
