Razumijevanje rodoslovlja i društvene uvjetovanosti promjena obrazovnih sustava može se tražiti u antičkim izvorima: Sparti i Ateni. Interpretacijom su uspoređeni obrazovni sustavi antičkih polisa, a ...neka njihova obilježja su na razini jukstapozicije uspoređena s obrazovnim politikama Europske unije. Usporedbom je potvrđena hipoteza o postojanju zajedničkih prioritetnih odgojno-obrazovnih tema u društvima istog rodoslovlja na različitom stupnju povijesnog i tehnološkog razvoja. Stereotipna interpretacija vidi Spartu kao zajednicu hrabrih patriota vojnika u kojoj je obrazovanje bilo apsolutno politički institucionalizirano, dok se Atena percipira kao demokratska zajednica humanistički obrazovanih slobodnih građana bez izravne stroge političke kontrole obrazovanja. Na razini jukstapozicije, antički obrazovni sustavi uspoređeni su sa suvremenom europskom obrazovnom politikom s obzirom na: (1) svrhu obrazovanja; (2) dostupnost obrazovanja; (3) strukturiranost kurikuluma i vrijednosne pokazatelje; (4) prepoznavanje talenta i (5) praćenje kvalitete obrazovanja. U zaključku rada navode se ograničenja studije te se naglašava temeljna srodnost tema koje su se istakle analizom.
Understanding the genealogy and the social and political conditions for changes in education systems can be traced back to ancient sources: Sparta and Athens. In this paper, referring to Bereday’s model of comparative analysis, comparisons of education systems were conducted at two levels. The comparison of the social structure and education systems of ancient city-states (poleis) was carried out at the level of interpretation, while the comparison of key educational themes recognized in ancient city-states with the European Union educational policy was carried out at the level of juxtaposition. The analysis at the level of juxtaposition was made to test the hypothesis of presence of common priority educational themes in societies that have a common genealogy but differ in the degree of historical and technological development. At the level of interpretation, in the stereotypical portrayal of these two societies, Sparta is seen as a community of brave patriots soldiers, equal men, and women, while Athens is seen as a democratic community of free citizens cultivated with humanistic education. In Sparta, education was strategically important and therefore institutionally regulated in detail, it was compulsory and under the direct and absolute control of political power. Education implied a general initiation process and a specific transformation of youth to support the community’s survival and its way of life. The Athenians abandoned exclusively military life and education and directed the education of the youth towards physical exercise, music, literacy, and arithmetic. In Athens, political power did not directly manage education, nor was it formally compulsory. At the level of juxtaposition, ancient educational systems were compared to the modern European educational system. Ancient society can be considered the source of modern Western society. The ancient and modern educational systems are compared concerning the priority educational themes identified in ancient city-states: (1) the purpose of education; (2) availability of education; (3) curriculum structure and value indicators; (4) talent recognition; and (5) monitoring the quality of education. The conclusion of the paper states the limitations of the study and emphasizes the recognizable role of education in all societies and the fundamental similarity of the themes that stood out in the analysis.
Metempsihoza, poznata iz indijske tradicije kao reinkarnacija, pojavljuje se u antičkoj Grčkoj najprije kao uvezeno mistično vjerovanje i kult kod orfika, a onda i kao filozofska doktrina. ...Metempsihoza podrazumijeva besmrtnost duše (psykhḗ), niz umiranja i preporađanja u novom tijelu, nagradu ili kaznu u sljedećem životu, ovisno o moralnom djelovanju za života, i mogućnost izlaska iz kruga preporađanja. Usporedba antičkog grčkog i indijskog vjerovanja u metempsihozu ukazuje na njihov stupnjevit odnos. U nekim su točkama ta vjerovanja istovjetna; besmrtnost duše, transmigracija duše u drugo tijelo, moralno ovisna zakonitost (prepo)rađanja, mogućnost bijega iz kotača života i smrti, vegetarijanstvo. U nekim su točkama vjerovanja samo slična: koncepcija cikličkog vremena, razumijevanje (besmrtnosti) duše kao istovjetne besmrtnom univerzalnom i kasnije izlaženje izvan hilozoističke ideje u Grka, a u Indijaca vjerovanju u sopstvo (ātman) kao refleksiju beskonačne svjesnosti ili u iluziju individualnosti (jīva). U nekim su točkama različita: (ne)mogućnost preporađanja razumske duše u životinjskom tijelu u Grka u kasnoj fazi učenja, čega nema u Indiji.
Ovaj rad iz perspektiva filozofije biologije i filozofske antropologije tvrdi načelnu nemogućnost hibridnoga potomstva čovjeka i genskih srodnika iz vrsta antropoidnih majmuna. Ta se tvrdnja izvodi ...iz suvremene znanstvene spoznaje o manjoj genskoj sličnosti čovjeka i majmuna nego se ranije mislilo (uz oslabljenu poziciju genetskoga redukcionizma) i supstancijalne razlike morfologija dviju vrsta. Hibrid tih dviju vrsta nije moguć logički ni ontološki jer bi morao spajati kontradiktorna morfološka obilježja.
On the basis of the perspectives of the philosophy of biology and the philosophy of anthropology, this paper claims that, in principle, hybrid offspring between anatomically modern humans and their closest genetic relatives from the anthropoid monkey species is not feasible. However, possible anthropological, moral and ideological implications and arguments linked to the (in)feasibility and attempts at hybridization are not the focus of this paper. The successful hybridization of two different species assumes their genetic and morphological likeness, i.e. a close genealogical relationship. The author believes that there exist genetic and morphological facts that point to the general infeasibility of such hybridization as follows: 1) contemporary scientific knowledge claims a smaller genomic similarity between the two species than was previously thought, and the position of genetic reductionism is weakened; and 2) the morphology of the two species is only apparently similar as they are actual ly substantively different. A hybrid between these two species is neither logically nor ontologically possible, because it would have to combine the contradictory morphological characteristics of man and animal, namely, specialized animal and non–specialized human characteristics. The human species is also, among its other traits, biologically unique.
Predsokratski pojam vremena Kokić, Tonći
Filozofska istraživanja,
04/2016, Letnik:
36, Številka:
1/141
Journal Article, Paper
Recenzirano
Odprti dostop
This article considers three Presocratic conceptions of time based on: Hesiod’s consideration of time concept in Theogony, reports on Thales astronomical work and Parmenides’ theoretical discussions ...in the poem On Nature. With respect to Aristotle’s division of science (ἐπιστήμη) presented in Metaphysics, it is possible to interpret these conceptions as phases in historical development of thought (λογικοί) and rational assumptions (λόγοι) in the cognition of the governing principles and laws of the cosmos: from Hesiod’s mythical thought, a primitive type of an ancient wisdom that linked the time to the chaos (χάος), across Thales’ technological (τέχνη) time measuring (χρόνος) of the astronomical phenomena for practical purposes or goals, to Parmenides’ theoretical (methaphysical) deliberations that linked the time to the being, in orientation to cognition for the purpose of knowledge itself. One possible explanation for the relationship of these concepts is the idea of the loose link of changes from χάος across χρόνος to κόσμος, that is, from unarranged world, which prevents rational managing, over measuring the movements of visible bodies, to the highly theoretical definition of being.
Od devedesetih godina 20. stoljeća raste nesklad između
evolucijskih dokaza paleontologije i molekularne biologije, nesklad
između podataka potrebnih za datiranje evolucijskih događaja i
...rekonstrukciju rodoslovnog stabla. Na osnovi molekularnih studija
nastanak nekih redova (npr. suvremenih ptica i sisavaca) određuje
se kao gotovo dvostruko stariji u odnosu na rezultate paleontoloških
nalaza. Iz tog je nesklada razvidno da nije jasno utvrđeno koji je
tip podataka netočan, da je nužno proučavanje vjerodostojnosti
obaju tipova dokaza i preispitivanje valjanosti rodoslovnog stabla.
Djelomičan (ne)uspjeh u usklađivanju molekularnog datiranja s
fosilnim nalazima ostavlja brojne pukotine i značajne dvojbe o
starosti, brzini nastanka (iznenada ili polagano) i položaju živih
oblika na rodoslovnom stablu te o vjerodostojnosti trenutačne
evolucijske slike. Ovaj rad ne odlučuje koji je tip dokaza netočan,
nego iz nesklada između paleontologije i molekularne biologije
u rekonstrukciji proteklih evolucijskih događaja, zaključuje o
neodvojivosti prirodoznanstvenih i filozofskih pitanja, o teorijskoj
ovisnosti empirijskih dokaza, te potvrđuje pretpostavku o privremenoj
valjanosti znanstvenih teorija.
The traditional university, as founded upon Humboldt’s idea, derives its educational aims from a solid basic education, the understanding of the principles of science, and training for a particular
...profession, as well as directing the individual nature towards freedom and independence. This conception presupposes an independent professor/lecturer, freely and creatively searching for truth, transmitting his/her knowledge to students through a personal contact in a community of teachers and students (universitas). Industrialisation of the university, conversely, is marked
by a mass admission to condensed courses of study, a disappearance of the university community,
with educational aims being solely directed towards acquiring the skills required for the competition in the labour market. The industrialised university is bound to lose its original nature and role, thereby being merely reduced to one of the many economic activities, producing and selling its own goods. The industrialised university thus unveils the myth of the so-called society of knowledge, aimed at creating a just and better society, since a superficial teaching of easily degradable, not to say perishable, and variable skills, is bound to result in converting making man into no more than a tool in the hands of economy and profit. Man is thereby inevitably reduced to a mere tool, his value dependent upon external materialistic goals. Consequently, industrialisation of the university will undoubtedly result in a mass dehumanisation.
The Oparin hypothesis from 1936 was a milestone in the origin of life research, making a model that was at least in part empirically testable, and changing the course of life studies from a long ...tradition of metaphysics to a scientific domain of investigation. His hypothesis is based on the idea of the prebiotic synthesis of macromolecules as a fundamental step on the road to first life. Although the Oparin hypothesis brought fresh ideas and concepts, in its description of the steps in the hypothesized transition from the inorganic to the organic world in detail, today some premises are considered unconfirmed, uncertain, or even rejected. With high respect to its metatheoretical reach and scientific impact on prebiotic chemistry, pushing the origin of first life research into an empirical context, from a contemporary viewpoint, its contribution is highly limited in the area of history of science and history of philosophy (of science). Keywords: biology, history of science, Oparin, origin of life, philosophy of science
O podrijetlu prvog života Kokić, Tonći
Filozofska istraživanja,
2011, Letnik:
31, Številka:
4/124
Journal Article
Recenzirano
Odprti dostop
The foundation of the scientific study of the first life within a separate field of theoretical biology begins in the nineteen fifties. This area has not yet reached a stable shape neither a dominant ...theory, but a number of theories that examine the separate parts of a large puzzle which explains the origin of the first life. This paper: 1) offers brief overview of the problem areas; 2) presents the most important theories on foundation of the first life; 3) emphasizes certain answers to the question of the first emergence; 4) asks what the first life was like; and 5) interpret the empirical data from philosophical perspective. Consideration of existing theories and interpretations of empirical data points to the futility of past attempts which lack theoretical consistency or empirical support, from which divergent arguments about the nature or the origin of the first life can be interpreted.
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