This paper offers a contextual, textual and conceptual study of Kant’s notion of humanity and its current interpretations. Its argument is directed against the interpretation of humanity as merely ...“the capacity to set oneself an end - any end whatsoever”. Kant’s sources, his usage of the word ‘Menschheit’ and its conceptual functions suggest a more complex reading that includes not only individualist (‘any end whatsoever’), but also collectivist, essentialist and personalist meanings. These four meanings are separated – and brought together – by insurmountable metaphysical divides between the phaenomenal and the noumenal, as well as between part and whole. The paper begins by a survey of recent interpretations, then proceeds to explicate the contextual background for Kant’s concept, then draws attention to various use ‘Menschheit’ finds in Kant’s texts. The conclusion points at the potential Kant’s substantial and complex notion of humanity has for enriching our understanding of many pressing issues of today.
When the leader of an autocratic regime loses power, one of three things happens. The incumbent leadership group is replaced by democratically elected leaders. Someone from the incumbent leadership ...group replaces him, and the regime persists. Or the incumbent leadership group loses control to a different group that replaces it with a new autocracy. Much scholarship exists on the first kind of transition, but little on transitions from one autocracy to another, though they make up about half of all regime changes. We introduce a new data set that facilitates the investigation of all three kinds of transition. It provides transition information for the 280 autocratic regimes in existence from 1946 to 2010. The data identify how regimes exit power, how much violence occurs during transitions, and whether the regimes that precede and succeed them are autocratic. We explain the data set and show how it differs from currently available data. The new data identify autocratic regime breakdowns regardless of whether the country democratizes, which makes possible the investigation of why the ouster of dictators sometimes leads to democracy but often does not, and many other questions. We present a number of examples to highlight how the new data can be used to explore questions about why dictators start wars and why autocratic breakdown sometimes results in the establishment of a new autocratic regime rather than democratization. We discuss the implications of these findings for the Arab Spring.
Dictators rely on coercive forces to remain in office, as violence is the ultimate arbiter of power in these regimes. However, coercive forces also can remove the dictator from office in a coup. This ...presents the dictator with a dilemma. One way to address this dilemma is to personalize the security forces. This paper argues that personalizing the security forces decreases coup risk by: (a) linking the security elites' fate more closely to the leader's and (b) increasing the informational advantage the leader has over security elites. Using a new measure of the personalization of security apparatus, I show that personalization decreases coup risk in dictatorships, but this stabilizing effect of personalization disappears after the dictator's exit from office. This study documents how dictators transform the security apparatus to stabilize their rule, with implications for how dictatorships survive and collapse.
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BFBNIB, DOBA, IZUM, KILJ, NUK, ODKLJ, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
As divergent as they seem to be, In God's Image; Marriage, Family and the Church; Restless Devices; and, Believing in Bits all have several overlapping themes that center on the embodied nature of ...the imago Dei. Each presents a set of questions that prompt consideration of how ‘technology’ influences, shapes, and informs our embodied practice of religion. In God's Image and Marriage, Family and the Church give us a broad vision of the human that helps situate and theologically engage the themes, concerns, and developing challenges in Restless Devices and Believing in Bits. The latter two gesture in the direction that aid us in thinking about the liturgical nature of what it means to be human. In God's Image offers a sampling of different proposals primarily from a Protestant perspective that open up questions for how one ought to unify the themes and teleological nature of the body. Through a brief interaction with all four works, I gesture toward Marriage, Family and the Church as providing A Boat with New Nets that might just help us to navigate our changing world of technological advancement.
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.
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Dostopno za:
DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
Why do states and their agents abuse citizens? Traditional explanations focus on contentious politics, the presence of institutions, and international pressures. Despite this, accounts dissecting the ...state and its agents in this context of abuse remain largely theoretic in nature. This article offers a breakthrough for within-the-state accounts of human rights abuses by focusing on state leaders and their relationship to broader government institutions and function. We posit that personalist leaders have fundamentally different relationship with institutions that foster human rights respect, arguing that leaders relying on their own merits and qualities are less likely to either activate or manipulate institutions of accountability for human rights abuses. Using data from 1991 to 2019, we show that the presence of leaders legitimizing themselves within personalist framing can worsen human rights conditions.
What can an economist and agnostic tell a theologian about man? In contrast to mainstream economics, which today dominate all universities in the world, Ludwig von Mises (+1973) is interested in real ...man in action, not a fictitious
. At one time Gregory M. A. Gronbacher (1998), an American philosopher, proposed a synthesis of Christian personalism with the free market economy developed by the Austrian School of Economics. His idea prompted me to use Mises’s praxeology to understand and describe human action in the socio-economic sphere from the perspective of Catholic Social Teaching. At that time I understood how important were economic laws for the proper moral evaluation of human action.
Mises in his treaty on economics
developed his own anthropological concept of man. The Austrian economist never used the expression “person” to describe and analyze human action, but analyzing his economic system I was able to discover that he did not understand the free market economy as an abstract being composed of mechanical elements. According to him, the prerequisite for human activity is the desire to replace a less satisfactory state of affairs with a more satisfying one. Mises’s man is guided by his own scale of values and builds it up on the basis of a goal he freely chooses. Mises also takes into account that the market is only a part of reality and human activity.
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.
Abstract Autocratic leaders differ considerably in how they consolidate power, but what gives rise to these variations remains under-theorized. This article studies how informal political constraints ...associated with retired leaders shape intra-elite power dynamics. We argue that ageing leaders' efforts to manage the succession problem create an important yet impermanent check on the power of subsequent leaders. To test this argument, we use the massive text corpus of Google Ngram to develop a new measure of power for a global sample of autocratic leaders and elites and employ a research design that leverages within-incumbent variations in former leaders' influence for identification. We show that incumbent leaders' ability to consolidate power becomes more limited when operating in an environment where influential former leaders are present. Further analyses suggest that the presence of former leaders is most effective in reducing incumbents' ability to appoint or remove high-level military and civilian personnel unilaterally. These findings have implications for our understanding of the dynamics of power-sharing and institutional change in autocracies.
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