Straipsnyje analizuojama J. Habermaso performatyvaus individualumo samprata. Teigiama, kad ši samprata yra prieštaringa, nes joje nepakankamai atsižvelgta į reflektyvųjį performatyvumo metmenį. Ši ...samprata nėra universali – ji tinka tik tam tikros konkrečios hermeneutinės situacijos apibūdinimui. Etinis J. Habermaso performatyvumo principas yra ne kas kita kaip istorinė socialinė reflektyvaus ego cogito (įgalinusio antropocentrinę epistemologiją) performatyvumo interpretacija. Ego unikalumo analizė virsta socialine intersubjektyviai identifikuojamo kalbinio elgesio analize. J. Habermaso performacija yra istorinė socialinė naujųjų laikų epistemologinio ego interpretacija, kuri įveikia solipsizmą pasiremdama apriorinio intersubjektyvumo prielaida. Tai reiškia savo unikalumą reflektuojančio ego redukciją į intersubjektyviai konstituotą kalbinį aktą bei jo ontologizaciją, t. y. buvimą vien tik istoriškai susiklosčiusio bendravimo pavidalais. Daroma išvada, kad postmodernūs mėginimai įveikti modernios epistemologijos naratyvus yra tos pačios moderniosios epistemologijos atmainos.
Straipsnyje nagrinėjama sąmonės prigimtis, jos samprata vienoje iš klasikinių Indijos mokyklų – jogačaros buddhizmo filosofijoje. Remiantis ankstyvaisiais jogačaros šaltiniais ir filosofiniais ...Vasabandhaus tekstais ir pasitelkus fenomenologinį, filosofinį-lyginamąjį bei semantinį tyrinėjimo metodus siekiama išanalizuoti sąmonės sampratą, ištirti įvairias fenomenologines sąmonės sklaidas bei hierarchinius jos lygmenis, aptarti šių sąmonės lygmenų skirtumų traktavimą ir išanalizuoti pagrindines epistemologinės jogačaros filosofijos kategorijas. Teigiama, kad likdamas ištikimas empirinei Buddhos patyrimo analizei, Vasubandhus seka Abhidharmos kanono tradicija ir preciziškai tipologizuoja proceso elementus, nesileisdamas nei į sautrantikos, nei į sarvastivados metafizinius apmąstymus. Išsaugodamas tradicinę sarvastivados Abhidharmos sensorinių sąmonių funkcinę tipologiją, jis išplečia ją kiek pakeisdamas mentalinės sąmonės veikimą ir įvesdamas aumens bei sąmonės saugyklos epistemologinį vaidmenį. Analizuodamas sąmonės prigimtį ir siekdamas atskleisti patyrimo konceptualizavimo proceso reikšmę, Vasubandhus pabrėžia epistemologinį (suvokimo psichologijos), o ne metafizinį ar ontologinį sąmonės aspektą.
The article is dedicated to the analysis of the nature of yogic or supernormal perception (yogipratyakṣa, yogijñāna) in the context of Indian epistemology. By relying on the primary Sanskrit sources ...of Indian philosophical schools (darśana) and contemporary critical studies the questions are raised: what role is granted to it in the general Indian epistemological scheme (pramāṇavada)? How yogic perception is described and philosophically legitimated? How it is scholastically verified and validated and what kind of controversy was going on among different philosophical schools? On what arguments such perception is refused by orthodox Mīmāṃsā school? A combined – textological semantic, hermeneutical and comparative – methodology is applied. Conclusion is made that yogic perception is recognized and integrated into general scheme of knowledge by almost all Indian schools, though they give different accounts of it. Aradical scepticism and refutation of this kind of perception is displayed by the representative of vedic hermeneutics and ritualistic exegesis – Kumārila Bhaṭṭa (7AD) of Mīmāṃsā school. However, what the followers of this school denied was not the potentiality of the yogic perception itself, but consistency of logical argumentation, the ability of transparent transmission of such knowledge to others, and the validity of such experience in the legitimisation of divine revelation (śruti).
Struktura proizvodnje znanja o nacionalnoj i međunarodnoj sigurnosti, kao opravdanog istinitog vjerovanja u pitanjima od egzistencijalnog značaja društava, država i globalnog političkog poretka, ...predstavlja legitiman predmet istraživanja utemeljenog na socijalnoepistemološkom i sociološkom pristupu. Polazeći od sociologizirane javnopolitičke tematizacije režima znanja u političkoj ekonomiji i ekonomskoj politici, u ovome su radu teorijski ocrtani režimi sigurnosnog znanja. Ponajprije u odnosu na konstelaciju istraživačkih organizacija u tom području javnih politika, proizvodnja sigurnosnog znanja nije obilježena varijabilnim utjecajem akademskih, zagovaračkih, stranačkih i državnih organizacija već dominantno državnih, poludržavnih i nadasve uz državu vezanih aktera. Od potonjih se ističu obavještajne službe s obzirom na to da je znanje temeljem kojeg kreatori politika i donositelji odluka u sigurnosnoj politici postupaju često skriveno i nedostupno javnosti te stoga nije podložno demokratskim procedurama i javnom mnijenju. Sigurnosni se režimi znanja, zbog središnjeg mjesta obavještajnog djelovanja, znanja i organizacija u području sigurnosti, shvaćaju kao režimi obavještajnog znanja. Zaključno se rekapituliraju glavni nalazi rada te predlažu pitanja za buduća istraživanja režima sigurnosnog znanja.
The structure of knowledge production on national and international security, as a justified true belief in matters of existential importance for societies, states and the global political order, represents a legitimate subject of research based on a social epistemological and sociological approach. Starting from the sociological public policy thematization of knowledge regimes in political economy and economic policy, security knowledge regimes are theoretically outlined in this paper. Primarily in relation to the constellation of research organizations in this public policy area , the production of security knowledge is not characterized by the variable influence of academic, advocacy, party and state organizations, but dominantly by state, semi-state and above all state-related actors. Of the latter, the intelligence services stand out, given that the knowledge on the basis of which policymakers and decision-makers in security policy act is often hidden and inaccessible to the public, and is therefore not subject to democratic procedures and public opinion. Security knowledge regimes are understood as intelligence knowledge regimes due to the centrality of intelligence activities, knowledge and organizations in the field of security. In conclusion, the main findings of the paper are recapitulated and paths for future research into the security knowledge regime are suggested.
Destinacija: bezimena, izložba Nadije Mustapić i Tonija Meštrovića u mediju billboarda (2017.) i plakat za predstavu Fine mrtve djevojke u režiji Dalibora Matanića (Gavella, Zagreb, 2013.) primjeri ...su djela umjetnosti u javnom prostoru (fotografije na standardnom oglasnom mjestu u formatu billboard plakata) i djela dizajna u javnom prostoru (podjednako grada i masovnih medija, u formatu kazališnog plakata) u kontekstu nacionalnih vizualnih umjetnosti u suvremeno doba. S ovim sam primjerima povezala tri teme: 1. Agamben dispozitiv koji nastaje iz jukstapozicije ili interpenetracije odnosa moći (na primjer kroz guvernementalizam) i odnosa znanja (diskurzivnih i nediskurzivnih), prakse umjetnosti sagledava kao formacije odnosa moći. 2. Sažimanje vremena prema Agambenu osiromašuje, ispražnjava kulturalne znakove, pretvarajući ih u „nulte znakove“ ili „slabe znakove“. Boris Groys zamjećuje da takvi „slabi“ znakovi trijumfiraju nad snažnim i „moćnim“ znakovima našeg vremena, onima autoriteta, tradicije, moći, ali i onim snažnim znakovima pobune, strasti, heroizma. 3. „Loša slika“ u smislu u kojemu taj termin koristi Hito Steyerl (engl. „Poor Image“) u mreži digitalnih medija masovno dijeljene i reproducirane slike.
The paper discusses the phenomenon of child autonomy from the perspective of educators' personal epistemologies and power relations in the adult-child interaction in the practices of institutional ...education in Montenegro. The construct of child autonomy is approached from the standpoint of critical-constructivist theory and the self-determination theory, as a socio-cultural product shaped by ethnopedagogies and personal epistemologies of educators. The main goal of the ethnographic study conducted in three preschool educational institutions in Montenegro was to explore the epistemological theories of educators through the analysis of institutional educational practices, given that "the ways of thinking about childhood fuse with institutionalized practices" (Prout & James, 2005, p. 22). We conclude about the existence of an objectivist epistemological theory of educators and the dominance of normative power relations in educator-child interactions, and discuss a special type of epistemological "over-power". The comparability with the results of similar research in the region is stated, and it points to a possible explanatory connection between collectivist culture and the controlling motivational style and authoritarianism in education.
What is the nature and epistemic status of contemporary scientific knowledge? And, more generally, how is rational cognition possible at all? In the contemporary philosophy of science these questions ...are primarily tackled in the debates between empiricism and scientific realism. It seems that Bas van Fraassen’s constructive empiricism (CE) serves as the most important version of the longstanding British empirical tradition nowadays. The paper both draws on and contributes to the critical points of the argumentation of van Fraassen, Gideon Rosen and Marc Alspector-Kelly by offering a new version of normative interpretation of CE. It is argued that epistemological normativity is implicated in all versions of CE and should be understood not only as inevitable but also heuristically useful. Inevitable, because the fact/value dichotomy is not absolute as it follows from the critical evaluation of the basic arguments under consideration in terms of irreducible ambiguity of CE and of the methodological premises this ambiguity implies. Heuristically useful, because the implied flexible normativity of CE, in comparison with rigid ontological postulates of scientific realism, offers epistemologically more modest and descriptively more copious conception of science encompassing the vast multitude of ever-changing epistemic, normative and axiological practices. And, at the end of the day, the heuristic potential of CE is warranted by the moderate agneological revision of modern knowledge that CE, being an outspoken version of modern philosophy of science, cannot but engage with.
Straipsnyje nagrinėjama, kaip vienoje iš natūralistinės epistemologijos atmainų - socialinėje epistemologijoje - iškyla ir sprendžiama "natūralistinė dilema". Analizuojamos dvi pagrindinės socialinės ...epistemologijos koncepcijos - Alvino Goldmano veritizmas ir Steve’o Fullerio sociologinis natūralizmas. Šių koncepcijų šalininkai polemizuoja tiek su klasikine epistemologija, tiek su radikaliuoju natūralizmu teigdami, kad epistemologija turi būti ir natūralistinė, ir normatyvinė. Straipsnyje ginamas teiginys, kad tokios sušvelninto natūralizmo teorijos neišvengiamai yra nenuoseklios metodologiniu požiūriu.
Postsekularizam Matos, Bruno; Renić, Dalibor
Nova prisutnost,
07/2016, Letnik:
XIV, Številka:
2
Journal Article, Paper
Recenzirano
Odprti dostop
Pojam postsekularizam odnosi se na teorijsku konstrukciju nastalu na temelju kritičke analize suvremene religioznosti i njezinog političko-društvenog i kulturnog položaja. Ovaj rad, prvo, uvodi u ...problematiku općenite relevantnosti pojma postsekularizam za refleksiju o društvu i stvarnosti. Drugo, predstavlja i problematizira modele interakcije religioznog i sekularnog poimanja racionalnosti koje predlažu filozofi Jürgen Habermas, John Milibank i Nicholas Wolterstorff. Postsekularistički mislioci opisuju odnos religije i suvremenosti, ali pristupaju i normativno, dajući smjernice za postizanje cilja mirotvornog i pravednog društva. Habermas drži da je sljedeći korak do tog cilja kritičko, ali dijaloško prihvaćanje religije kao sudionika u komunikacijskoj interakciji, u perspektivi nastavka sekularizacijskog procesa. Milbankova radikalna ortodoksija i Wolterstorffova reformirana epistemologija iz kršćanske vjerničke perspektive otvaraju prostor za takav razvoj jer njihova apologetika ne potiče izolaciju, nego omogućuje onaj pozitivan kritički i samo-kritički doprinos religije koje Habermasova sekularna vizija očekuje.
The term postsecularism refers to a theoretical construct based on a critical analysis of the contemporary position of religion in the social, political, and cultural context. Firstly, this article is an introduction to the general issue of the relevance of the concept postsecularism for the reflection on society and reality. Secondly, it presents and discusses models of the interaction of religious and secular notions of rationality proposed by the philosophers Jürgen Habermas, John Milibank and Nicholas Wolterstorff. Postsecular thinkers try to describe the relationship between religion and modernity, but their approach is also normative, since they offer guidelines for achieving the goal of a peaceful and just society. Habermas believes that the next step to achieve this goal is a critical, yet dialogical acceptance of religion as a participant in the communicative interaction, with the continuation of the secularization. From the Christian perspective, Milbank’s radical orthodoxy and Wolterstorff’s reformed epistemology create space for such a development because their apologetics does not encourage isolation, but allows for the positive critical and selfcritical contribution of the religion, which Habermas’s secular vision expects.
Straipsnyje nagrinėjama, kokia socialumo samprata remiasi socialinės epistemologijos teorijos ir kaip ji yra suderinama su žinojimo koncepcijomis. Analizuojami du socialinės epistemologijos variantai ...– S. Fullerio sociologinis natūralizmas ir A. I. Goldmano veritizmas. Abu klasikinės epistemologijos individualizmą suvokia kaip pagrindinį jos trūkumą, kuris neleidžia jai atsiliepti į šiuolaikinės „žinių“ visuomenės realijas. Siekdami šį trūkumą pašalinti, jie „socializuoja“ epistemologiją: Goldmanas įtraukia į ją socialinę dalį, tyrinėjančią socialinių veiksnių įtaką žinojimui, suprantamam kaip teisingas įsitikinimas, o Fulleris patį žinojimą apibrėžia socialiniais terminais. Straipsnyje analizuojami abu šie epistemologijos socializacijos variantai jų vidinio nuoseklumo ir epistemologijai atveriamų perspektyvų požiūriu.
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