Autor u članku promišlja situaciju suvremenog čovjeka kojemu društvo, na svim svojim razinama, nameće ideal privatne sreće, odnosno put samoostvarenja kao put koji valja izabrati i slijediti. Takav ...put, smatra autor, vodi do pretjeranog individualizma u kojemu pojedinci žive bez susreta i potrebe za drugim. Taj se put pokazuje kao promašaj, budući da istodobno dovodi do otuđenja i osamljenosti, usprkos sve razvijenijim sredstvima društvene komunikacije. Autor stoga, u drugom dijelu članka, progovara o civilizaciji ljubavi koja se temeljni na nauku Isusa Krista, a koja može dovesti do istinskog ostvarenje kako pojedinca tako i do izgradnje boljeg i humanijega društva. U trećem dijelu članka autor progovara o zadaćama suvremenih odgojitelja upozoravajući kako bi u odgojnom procesu trebali staviti osobe ispred stvari, etiku ispred tehnike, duh ispred materije te milosrđe ispred pravednosti.
Cilj ovog rada jest postaviti temelje za holističko poimanje ekonomskih nada i geofizičkih pokretača u pozadini zelene ekonomije i od-rasta (eng. degrowth), te potaknuti druge da ih iskopaju. Rad ...ponajprije nastoji oblikovati okvir koji bi ujedinio upozorenja o slomu globalne civilizacije, njegovim fizičkim i povijesnim pokretačima i iskustvenim otjelotvorenjima. Baveći se idejom da globalnoj civilizaciji kakvu poznajemo prijeti slom ljudskih društava i praksi koje ih održavaju, rad donosi pregled stavova znanstvenika iz područja znanosti o okolišu, biologije, povijesti, ljevičarske društvene teorije i ekonomije. Iako postoje historijski narativi koji pobuđuju nadu u tehnologiju kao sredstvo prevladavanja ovog problema, u ovome ću tekstu nastojati pokazati da se ta vrsta rizika temelji na ontološkoj zabuni oko temeljnih elemenata suvremenog razvojnog uspjeha. Rad pojašnjava da ključni model za ublažavanje sloma ne počiva na malim promjenama u životnom stilu koje, pak, ovise o tehnološkom nadilaženju fizičkih ograničenja, već na ozbiljnom društvenom restrukturiranju koje bi zamijenilo tehnološko rješenje koje nedostaje. No da bi takvo što postalo demokratski prihvatljivo, društva moraju iznova otvoriti pitanje indikatora i definicija komponenata blagostanja; na čovječanstvu je, pak, da napusti nadu u čudo zelene ekonomije i umjesto toga propita u čemu leži njegova održivost.//The purpose of this paper is to lay the groundwork, and provoke others to dig it up, for the holistic understanding of the economic hopes and geophysical drivers behind the themes of green economy and degrowth. It first fights for the voice in which to frame the warning of global civilizational collapse, its physical and historic drivers and experiential instantiations. The paper surveys the opinions of scholars from environmental science, biology, history, leftist social theory and economics addressing the notion that the global civilisation as we know it is facing a collapse of human societies and practices sustaining it1. Whilst there are historical narratives that evoke hope for a technological overcoming of this problem, in the text I endeavour to show how such a gamble is based on ontological confusion about the fundamental elements of the modern developmental success. The paper elucidates how the key collapse-mitigating model is not a matter of small life-style changes reliant on technological transcence of physical constraints, but a matter of serious social restructuring that would replace the missing technological fix. But for that to become democratically acceptable, the societies must renegotiate the indicators and definitions of what wellbeing consists in, whilst humanity must redefine what its endurance is to consist of, not hope for the miracle of green economy.
Vakarų liberalizmas, laimėjęs kovą su fašizmu ir komunizmu, paskelbė „istorijos pabaigą“. Berlyno sienos ir Niujorko bokštų-dvynių griuvimas šią iliuziją supurtė iki pamatų. Carlas Schmittas, II ...Pasaulinį karą įvertinęs kaip Vestfalijos sistemos griūties pradžią, Vakarų tapatybės atnaujinimo priemone paskelbė politinę teologiją. Ši dar stoiko Panaitijo nukalta sąvoka nurodė esminę politikos bei kultūros fenomenų priklausomybę nuo religijos. Schmitto pateikta politinės teologijos versija parodė Vakarų civilizacijai realią išeitį iš krizės, bet pasirodė esanti nesuderinama su liberalizmo tolerancijos, politkorekcijos ir multikultūriškumo dogmomis.
L’autore cerca di »ricostruire« la filosofia della cultura di N. A. Berdjajev e mostrare il significato delle sue premesse fondamentali. Berdjajev dimostra come il fenomeno della cultura è collegato ...con il desiderio dell’uomo che la creatività trascenda questo »mondo decaduto«. Tramite questo desiderio la cultura è collegata con la religione, la quale a sua volta cerca di elevare l’uomo verso un mondo diverso. Ma i tentativi dell’uomo di superare con la creatività questo mondo non conseguono il risultato desiderato, non ottengono cioè una trasformazione reale, bensì solo simbolica. Poiché l’uomo non desidera i simboli ma la realtà, non una vita simbolica ma reale, subentra l’insoddisfazione con la cultura e il desiderio di superarla.
Human history has come a long way. Our modern world is knitted into a web of different social institutions that play an important role in our daily life. Sociologists have long been studying these ...social structures, but the economists have long ignored the social framework in which the 'rational man' strives to achieve and protect his self-interests. This paper analyses in retrospect the development of social structures from human civilization to the homo economicus. It also tries to highlight the role of community in socio-economic development.
In the paper, biography is treated in two ways: 1) as the accomodation of a certain period
of a sub-civilization to the environment of civilization and 2) as the inscription of
a prominent actor who ...has determined the changes of a (sub-)civilization into the historical
memory of society. According to the author, both the first and the second cases
interconnect and thus form the identity of us as parts of a historical society. There are
analysed two historical periods of the Grand Duchy of Lithuania (GDL) in transition:
during the formation of Christian society and the integration of citizens’ community
into a special sub-civilization of the church union. The author highlights the figure of
Vytautas the Great as the GDL biographer who inscribed Lithuanian society into the
chronicle of Western civilization (spread of Christianity) and provided to it a special
grade of Western civilization (the idea of the church union). Referring to the GDL case,
the author criticizes Toynbee’s theory of civilization as too aprioric and abstract. Three
theses are developed: 1) a civilization emerges only as a creative whole hostile to other
cultures; 2) paganism (in the broad sense as civilization and in the narrow sense
as religion) in the centre of Europe had persisted as a political compromise, a special
formula of political peace known as pax lithuanica; 3) the factor of the development of
civilizations is their interconnection which erases differences among them and thus the
distinctive features of a separate civilization.
The article deals with the conception of Central Europe in the perspective of clash of civilizations. The author’s major thesis is the following: Central Europe is central being the centre of fight ...for European values including Western Christianity, liberalism, democracy, justice, and historical memory. The minor theses are the following: 1) the very notion of Central Europe is inseparable from its moral content, i.e. from imagined values to be obliged as maximas of life in a certain life-world; 2) Central Europe serves as the becoming of Europe’s identity and vice versa, the identity of Central Europe depends on contrary parts of imagined Europe. The author considers Grand Duchy of Lithuania (GDL) as a historical rim of European civilization and the area for the becoming of Central Europe.
U radu se razmatra nastanak i razvoj islamske civilizacije. U zlatnome dobu (750. – 1258.) islamska je civilizacija na više područja zadužila kulturnu povijest, i to kao čuvar, prenositelj i ...stvaratelj mnogih civilizacijskih tekovina. Kako je važan element islama bila obveza stjecanja znanja, islamski su znanstvenici dali velike doprinose znanosti, između ostaloga u području astronomije, matematike i medicine. U djelima islamskih mislilaca, od Abu Jusufa u 8. stoljeću do Ibn Halduna u 14. stoljeću, vrijedni su doprinosi povijesti ekonomske misli. Time je pobijena teza J. A. Schumpetera o petstogodišnjem jazu u povijesti ekonomskoga rezoniranja i analize, od pada Zapadnoga Carstva do epohe sv. Tome Akvinskoga.
U radu se prikazuje Marcuseova recepcija Freudove psihoanalize. U tekstu se prvo osvrće na kritiku nekih ključnih mjesta istaknutijih Marcuseovih kritičara pokušavajući pokazati opravdanost kritike ...ili njezine možebitne nejasnosti. Važnost Marcuseovog tematiziranja Freuda jest u tome što je Freudovu teoriju oplemenio dimenzijom povijesnosti. Naime, Freud je potrebu za potiskivanjem shvatio kao univerzalno načelo razvoja civilizacije. Marcuse, s druge pak strane, smatra da potiskivanje pripada povijesnoj epohi kada je još uvijek vladala oskudica materijalnih dobara u vanjskom svijetu. Preko pojmova »načelo izvedbe« i »višak potiskivanja« naznačuje se mogućnost nerepresivne civilizacije u kojoj rad postaje slobodna igra ljudskih aktivnosti.
The main objective of the paper is to examine the concepts of region and regional identity in order to point out their political, social and theoretical/philosophical opportunity, and also their ...highly problematic character, especially in the current Eastern European context. The author tries to determine the contents of the concept of region from phenomenological perspective and shows that it is hardly possibly because, in practice, “region” refers more to arbitrary political and administrative criteria than to what can be experienced as a common “surrounding world”. The examples of regions analyzed in the paper are those of the infra-state Polish region Podlasie and of the supra-state Euregion Neman. In conclusion, the author claims that the opposition cultural/political, or experienced/constructed, should be mediated by European legal and moral rules. It is also claimed that only awareness of difficulties connected with the project of regions can allow their construction in a realistic, not arbitrary and not utopian way.
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