Predmet razmatranja u ovom radu jeste bliskost Lorencovog filozofskog pogleda na svet i pragmatizma. Polazeći od razmatranja pragmatičke korisnosti filozofskih ideja i teorija, onako kako ju je ...razumeo Viljem Džejms, jedan od istaknutih predstavnika pragmatizma, Lorencov se svetonazor „delimičnog racionalizma“ rasvetljava s obzirom na subjektivističku tezu koju deli s Džejmsovim pragmatizmom. Uvodeći, zatim, Lukačev kritički orijentisan pojam modernog iracionalizma, u koji ubraja pragmatizam, dovodi se Lorencov filozofski pogled na svet u dublju misaonu vezu s temeljnim filozofskim i ideološkim pretpostavkama Džejmsovog učenja.
The subject of this article is the closeness of Lorenc’s philosophical Weltanschauung and pragmatism. Starting from the analysis of the pragmatic understanding of usefulness of philosophical ideas and theories, taking William James as one of its representatives, this article sheds new light on Lorenc’s Weltanschauung of “partial rationalism”. The goal is to make explicit a subjectivist thesis which is shared both by James’ pragmatism and Lorenc’s philosophical standpoint. Furthermore, introducing as an analytical tool Lukacs’ critical notion of modern irrationalism, that includes pragmatism, this paper underlies the affinity of Lorenc’s philosophical teaching towards fundamental philosophical and ideological suppositions of James’ pragmatism.
Based on the notion of the world as a whole, as formulated by Kant and Hegel, it is possible to articulate a dynamic vision of the world in which the interrelationships between various factors are ...adequately represented. In this way, each side of the “calculus” would be problematised in the face of the problems of mainstream bioethics in a complex context of mutual conditionality. The dialectical idea of the world as a whole would help bioethics gain insight into the way its principles are mediated with the principles of other orders of human action, an attempt to theoretically support bioethicists’ awareness of the need for a global approach to their subject. By formulating its principles in the light of a much-needed global approach, for example, concerning a global environmental catastrophe, it is more likely that it will be able to become one mechanism for radically changing our daily lives.
Na osnovi pojma svijet kao cjelina, kako je oblikovan kod Kanta i Hegela, moguće je artikulirati jednu dinamičnu viziju svijeta pomoću koje se adekvatno predočuju međusobne veze različitih faktora. ...Na taj bi način svaka strana »računice«, s obzirom na koju se promišljaju problemi mainstream bioetike, bila problematizirana u jednom kompleksnom kontekstu međusobnog uvjetovanja. Dijalektička ideja svijeta kao cjeline pomogla bi bioetici steći uvid u način na koji se njeni principi posreduju s principima ostalih poredaka čovjekova djelovanja, što predstavlja pokušaj teorijske podrške svijesti bioetičara o potrebi za globalnim pristupom svojem predmetu. Time što će svoje principe formulirati s obzirom na prijeko potreban globalni pristup, na primjer u vezi s globalnom ekološkom katastrofom, izvjesnije je da će moći postati jednim mehanizmom radikalne promjene naše svakodnevice.
Based on the notion of the world as a whole, as formulated by Kant and Hegel, it is possible to articulate a dynamic vision of the world in which the interrelationships between various factors are adequately represented. In this way, each side of the “calculus” would be problematised in the face of the problems of mainstream bioethics in a complex context of mutual conditionality. The dialectical idea of the world as a whole would help bioethics gain insight into the way its principles are mediated with the principles of other orders of human action, an attempt to theoretically support bioethicists’ awareness of the need for a global approach to their subject. By formulating its principles in the light of a much-needed global approach, for example, concerning a global environmental catastrophe, it is more likely that it will be able to become one mechanism for radically changing our daily lives.
Autorka polazi od toga da kritika čistog uma kod Kanta nije svodiva na epistemološko istraživanje. Iako je usmerena na saznanje, i to paradoksalno na „saznanje pre saznavanja“, sudeći prema osnovnim ...motivima Kantove filozofije spekulativni interes ne bi mogao da bude poslednja reč kritike. Rad prvo daje nacrt Kantovog shvatanja interesa, čistog interesa, te mogućnosti subjektivnih efekata koji se vezuju za praktički um. Zatim se preko Kantove teze o primatu praktičkog interesa analiziraju osnovne postavke transcendentalne dijalektike i posebno problema antinomija. Na taj način se konkretizuje i obrazlaže Kantova teza o tome da su problemi spekulativnog uma izazvani interesima praktičkog. Konačno, razmatrajući značaj metafizike za kulturu uma i ulogu kritike u tom kontekstu, rad zaključuje s mogućnošću shvatanja kritike kao modernog propensio intellectualis koje izrasta u skladu sa praktičkim interesom uma.
U ovom radu, autorka će predstaviti Hegelove pojmove refleksije i spekulacije onako kako su razvijani u njegovom spisu Razlika. Refleksija i spekulacija, kao međusobno povezane i uslovljene misaone ...procedure, u stanju su da ispune dvostruki zadatak kritičkog uvođenja i sistematskog razvijanja filozofije. Kao radikalno zahvatanje u antinomije refleksije, zapravo izvođenje antinomija iz samog apsolutnog identiteta, samo-kritička refleksija jeste metoda onoga umskog ili spekulativnog. U manuskriptu Hegelovih predavanja iz 1804/5. godine, Logika – metafizika – filozofija prirode, na primeru logičkog izvođenja vrsta sudova vidljiva je samokritika refleksivnih misaonih odredaba na delu. Ovaj rani koncept logike, koju Hegel naziva logikom refleksije ili logikom razuma, igra ulogu uvoda u metafiziku.
The author of this paper argues that Kant’s critique of pure reason should not be reduced to epistemological inquiry. It is, however, concerned with knowledge, in the form of metaphysics, judging by ...the fundamental motives of Kant’s philosophy speculative interest could not be the last word of critique. The paper firstly gives an overview of Kant’s understanding of interest, pure interest, and the possibility of subjective effect of practical reason. Secondly, according to the Kant’s thesis on the primacy of practical reason, the author analyses fundamental concepts of transcendental dialectics and, specifically, the problem of antinomies. In this manner, the author is able to present a more concrete exegesis of Kant’s claim that the problems of speculative reason are instigated by the practical reason. Finally, following the analysis of significance that metaphysics has for the culture of reason according to Kant, and the role of critique within that context, this paper concludes with the possibility of understanding the critique as a modern propensio intellectualis according to practical interest of reason.
This paper intends to present the basic structure of Jameson’s concept of dialectical critique in the manner it is developed in Marxism and Form and Political Unconscious. Author’s intention is to ...give an analysis of specific constitutive dualism by which Jameson approaches the tradition of dialectical thinking, such as ‘philosophy – history’, ‘Hegelianism – Marxism’, ‘critique – understanding’, and its abolition. Starting from the fact of this concept’s immense analytical power, this paper endeavors to affirm Jameson’s project of revitalization of critique as an unsurpassed mode of Marxist intervention within the world of late capitalism.
In this paper, the author analyses Lefebvre’s book The Production of Space, which gives an interesting perspective on the tradition of the philosophical treatment of the concept of space. Within this ...framework, two renowned philosophers of German Idealism, Kant and Hegel, occupy a distinguished place. Lefebvre does offer enough material needed for an articulation of modern history of philosophy regarding an epochal change from the problem of temporality towards the problem of space. The author intends to show in what manner is the role and place of those two philosophers distinguished, regarding their understanding of the notion of space and its relation to subjectivity. This relation is not exclusively an epistemological problem, but more importantly, it is tied to the thematising the agency in the sense of social practice and political character of knowledge within social reality.
Comparison of Augustine’s to Hegel’s vision of creation of man, as well as their understanding of soul, could show Hegelian contribution to deconstruction of long-lasted essentialist philosophical ...prejudice regarding the nature of man. Augustine’s understanding of soul is in the very core of the most influential current of western European theological tradition. To the extent that this tradition was intertwined with history of philosophy, his doctrine was very influential in the subsequent development of philosophy. Analysis of Hegel’s understanding of soul, as a auto-poiesis of sorts, gives nontraditional, even radically different, answer to the question of that which is the most defining trait of man.
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