Sa stajališta racionalizma čin spoznavanja shvaća se kao pojmovno razumijevanje stvari, odnosno kao moć kojom čovjek kao svjesno jesuće (mens) oblikuje ideju stvari u pojmu. Pojmovno shvaćanje ...utoliko predstavlja adekvatan način spoznavanja same bîti stvari. Pri tom je važno naglasiti kako je pojam proizvod djelujućeg mišljenja, a ideja kao pojam nije svediva ni na predodžbu/sliku (imago) ni na riječ (verbum). U svjetlu prepoznavanja otvorenosti pojma spram medija, istraživanje je usredotočeno na mogućnosti virtualne stvarnosti (VR) i integriranje multimedija u svrhu efikasnog izražavanja bîti stvari. Može li se korištenjem multimedijske platforme izbjeći zbrci konotacija koju osjetilni podražaji u stvarnosti evociraju? U praktičnoj primijeni, istraživanje se oslanja na primjere integracije i upotrebu VR medija i uređaja u brodogradnji.
The rationalism understands an act of cognition as a conceptual understanding of things, that is, as the power with which human as a conscious being (mens) forms the idea of a thing in a concept. Therefore, conceptual understanding represents an adequate mode in knowing the essence of a thing. It is important to emphasize that the concept is a product of an act of thinking, while the idea as a concept is not reducible to the image (imago) nor to the word (verbum). In light of recognized openness of the concept to the medium, the focus of the research are the possibilities of virtual reality (VR) and integration of multimedia for the purpose of effective expression of the essence of things. Can using a multimedia platform avoid the confusion of connotations that sensory stimuli actually evoke? In its practical application, the research relies on examples of integration and use of VR media and devices in shipbuilding.
Pojava, ideja, um Škarica, Dario
Služba Božja,
09/2020, Letnik:
60, Številka:
3
Journal Article, Paper
Recenzirano
Odprti dostop
Jednim svojim dijelom članak je posvećen dvjema nesvjesnim presumpcijama
bitno vezanima uz naše (perceptivno i misaono) znanje: presumpciji stvarnosti i presumpciji bitne idealnosti stvari. ...Presumpcija stvarnosti
drži naše osjete primarno pojavom stvarnosti, zbilje (a ne tek pojavom u
našem umu). Pritom, u skladu sa samom idejom stvarnosti, da bi se uistinu potvrdila kao pojava nečeg stvarnog i zbiljskog, pojava mora u sadržajnom pogledu biti i javna i objektivno određena. U tom se smislu naše perceptivno znanje pokazuje bitno utemeljenim i na senzornoj informaciji i na ideji stvarnosti. Presumpcija bitne idealnosti stvari drži mogućnost, nemogućnost i nužnost pojedine stvari bitno ovisnom o njezinoj ideji, je li (ta ideja) u sebi protuslovna ili neprotuslovna, odnosno (kad je riječ o nužnome) je li njoj oprečna ideja u sebi protuslovna ili neprotuslovna. U tom smislu, naše se (misaono) znanje o mogućem, nemogućem i nužnom pokazuje utemeljenim na ideji protuslovlja. Drugim svojim dijelom članak je posvećen epistemološkim implikacijama dvaju međusobno suprotnih shvaćanja ideje što dominiraju zapadnom filozofskom tradicijom. Ako su, naime, ideje tek reprezentacije u našem umu, onda subjektivizam u pogledu našeg znanja (bilo perceptivnog, bilo misaonog) čini se da je neizbježan. Ali, ako su ideje sama bit stvari, onda je naše znanje (bilo perceptivno, utemeljeno na ideji stvarnosti, bilo misaono, utemeljeno na ideji protuslovlja) objektivno određeno. Pokazuje se, dakle, da u pozadini tih dvaju međusobno suprotnih shvaćanja ideje leži suprotnost između subjektivističke i objektivističke koncepcije našeg uma i znanja. U završnom odsječku članka ukratko je razmotren problem opravdanja tih dviju koncepcija uma,
u okviru kako neutralnog (kartezijanskog), tako i zdravorazumskog (reidovskog) pristupa spoznajnom opravdanju, s polučenim zaključkom da se unutar neutralnog pristupa ni jedna koncepcija ne čini opravdanom, dok se unutar zdravorazumskog pristupa objektivistička koncepcija pokazuje u potpunosti opravdanom.
One main topic of this paper concerns two unconscious presumptions inevitably tied to our (perceptual and intellectual) knowledge: the presumption of reality and the presumption of the essential ideality of things. The presumption of reality holds that our sensations are primarily appearances of actual reality (and not just appearances in our
mind). Here, in accordance with the very idea of reality, an appearance
has to be, with respect to its content, both public and objectively determined, in order to confirm itself as truly an appearance of something actual and real. In that sense, our perceptual knowledge turns
out to be essentially founded both on sensory information and on the idea of reality. The presumption of the essential ideality of things holds the possibility, impossibility and necessity of a thing essentially dependent on its idea, i. e. on whether the idea is internally consistent or inconsistent and (when it comes to the necessary) on whether its contradictory idea is internally consistent or
inconsistent. In that sense, our (intellectual) knowledge of the possible, impossible and necessary turns out to be founded on the idea of contradiction. Another main topic of this paper, closely connected to
the first one, concerns the epistemological implications of the two opposite conceptions of idea that dominate the Western tradition of philosophy. Namely, if ideas are but representations in our mind, then subjectivism with respect to our knowledge (whether perceptual or intellectual) seems to be unavoidable. However, if ideas are the very essences of things, then our knowledge (whether perceptual, founded on the idea of reality, or intellectual, founded on the idea of contradiction) is objectively determined. Thus, what lies behind the two
opposite conceptions of idea turns out to be the opposition between the
subjectivist and objectivist conception of our mind and knowledge. In the closing section of the paper, the issue of the justification of the two conceptions of our mind is briefly addressed, within the frame of both neutral (Cartesian) and common sense (Reidian) approach to epistemic justification. The conclusion is reached that within the neutral approach neither conception seems justified, while within the common sense approach the objectivist conception proves fully justified.
The notion of rhythm in the works of Stephane Mallarmé has a specific position upon which all the poet’s most taunting ideas refract. Following the line this notion opens, in the first step ...established are the parallels between Mallarmé’s aesthetic postulates and Husserl’s phenomenology. In the second step, the Husserl – Mallarmé parallel serves as a matrix for understanding some basic paradoxes of Derrida’s deconstruction. It will be shown that Derrida, too, was in search of a specific, distinctive rhythm. In the third step, it will be shown how from Mallarmé, over Derrida’s work-through, the rhythm (rhythm of appearance and rhythm of verse, rhythm of words and rhythm of whiteness) became one of the discrete, but most radical theoretical premises among some of the most influential philosophers of the postmodern: Agamben, Kristeva, Rancière, Nancy.
Autor analizira pisanje primorskih slovenskih liberalnih novina u vrijeme balkanskih ratova 1912. i 1913., prikazuje geopolitičke stavove toga političkoga kruga te ga smješta u širi kontekst sukoba ...različitih vizija jugoslavenstva. Specifičan položaj primorskih Slovenaca i geopolitičko značenje Trsta odrazili su se na naklonjenost toga dijela Slovenaca što širemu južnoslavenskom konceptu, koji je trebao biti poluga za slovensku političku emancipaciju. Isprva se taj dio Slovenaca zauzima za ujedinjenje južnoslavenskih naroda unutar Habsburške Monarhije, no analizirano razdoblje donosi preokret koji se očituje u ispuštanju habsburškoga okvira u prvom krugu balkanskih ratova. Drugi je
pak krug prouzročio isključivanje Bugarske iz južnoslavenskih koncepata, čime se dio primorskih Slovenaca priklanja užoj viziji južnoslavenske državne ideje sa Srbijom u središnjoj ulozi.
The author analyses the writings of Slovene journals from the Primorska (Slovene Littoral) region in the period of the Balkan Wars, in the years
1912 and 1913. The article presents the shift of liberal Slovenes’ attitudes towards the Yugoslav idea and places it in the broader context
of the conflict between various geopolitical ideas. The specific position of the Primorska region and Istria as well as the consequential
geopolitical importance of Trieste were reflected in the inclination of
those liberal Slovenians to the broader concept of the Yugoslav political idea, which included all South Slavic nations and was supposed
to be the leverage for Slovenian political emancipation. Initially, the
Slovene liberals, who were gathered in the political group named Edinost (Unity) in Trieste and around the journal Soča in Gorizia, favoured the idea of a third political unit within the Habsburg
Monarchy, with the ambition of including Trieste and Gorizia into that entity. However, due to fears of being left outside of that third unit, these Slovenes abandoned so called ‘trialist’ idea. The defeats of the Ottoman Empire in the first round of the Balkan Wars resulted in omitting the Habsburg context in Slovene journals from the Primorska region, while the second round caused the exclusion of Bulgaria from the
South Slavic state concepts, and pushed those Slovenes towards the narrower version of the Yugoslav idea, where Serbia was to have a central role.
U radu će se analizirati javno djelovanje Mijata Stojanovića (1818.-1881.) na političkom,
pedagoškom i publicističkom polju. Bio je jedan od najistaknutijih hrvatskih
pučkih pisaca, učitelja i ...pedagoga u 19. stoljeću. Znanja stečena cjeloživotnim
samoobrazovanjem prezentirao je u učionici, na stručnim skupovima učitelja, u
knjigama namijenjenima puku, školskim udžbenicima i u brojnim člancima u
političkim listovima i stručnim časopisima. U njima je pisao o ulozi škola u
društvu, raznim pedagoškim pitanjima, praktičnim savjetima o gospodarstvu i
političkim temama. Preveo je i nekoliko pedagoških priručnika istaknutih
stranih pedagoga. Svojim javnim djelovanjem pridonio je transferu ideja i
znanja iz drugih europskih zemalja i njihovoj recepciji u Hrvatskoj na
političkom i pedagoškom polju.
This paper presents the public work of Mijat Stojanović (1818-1881), one
of the most prominent Croatian popular writers, teachers and educationists of the 19th century. During his two-year formal education,
he evolved from one of the poorest pupils to the best pupil in his class. Subsequently, thanks to his extraordinary self-discipline, motivation and self-education, he gradually progressed from auxiliary teacher to district school inspector. Very early on, he recognised the major role of the teacher in society and directed his own life-long learning towards professional development and acquisition of more knowledge from foreign and domestic literature. He presented the knowledge not only in the classroom and at teacher meetings, but also in
many articles published in political papers and professional magazines.
He wrote about the role of school in society, dwelt upon various educational issues, gave practical advice on the economy and politics. He was most active in political life during the revolutionary years 1848-1849 when he was elected Member of Croatian Parliament. He wrote a larger number of popular books, school textbooks and translated a number
of educational handbooks written by prominent foreign educationists. Through his public activities he considerably contributed to the transfer of ideas and knowledge from other European countries and their reception in Croatia in the political and educational fields.
U ovom će radu biti riječi o odnosu između novovjekovne ideje napretka i društvenih promjena. Premda je s negativnom kritikom čovjekovih intelektualnih i, značajnije, moralnih kapaciteta u kreaciji ...boljega društva i svijeta dovedena u pitanje utopijska ideja o svijetloj budućnosti, ideja napretka još uvijek egzistira u suvremeno doba. Ono što ostaje problematičnim, što se i dalje može s pravom smatrati podbačajem ideje napretka, nalazi se u odgovorima na tri pitanja: o subjektu napretka (tko se razvija?), o objektu napretka (što se razvija?) i o sredstvu napretka (kako se razvija, tj. na koji se način napredak ostvaruje?). U beskompromisnom suočavanju s odgovorima na njih i s posljedicama pronalaženja boljih alternativa davno zadanim premisama napretka leži rehabilitacijski potencijal ideje napret¬ka i terapijski potencijal društvenih promjena.
U ovom smo radu, na temelju razumijevanja zajednice kao tradicije (potaknute koncepcijama Ferdinanda Tönniesa) i razumijevanja zajednice orijentirane oko ideje građanske zajednice (prema shvaćanjima ...Emilea Durkheima), pristupili razumijevanju kršćanske zajednice unutar teorije simboličke zajednice (koju je izvorno koncipirao Victor Turner, a drugačije prikazao Anthony Cohen). Zajedničko je tim različitim pristupima i koncepcijama zajednice u sociološkoj misli ideja da se zajednica tiče pripadanja, poput izražavanja čežnje za zajednicom, traženja smisla i solidarnosti, prepoznavanja i identiteta kolektiva. Odatle i razumijevanje kršćanske zajednice pretpostavlja povijesnu i društvenu mogućnost za društveno djelovanje i kulturnu tranziciju izvan okvira društvene strukture tradicionalne i građanske zajednice, ali i ideje simboličke konstrukcije zajednice određene graničnom konstrukcijom potvrđivanja pojedinca u odnosu prema drugima. Poistovjećujući kršćansku zajednicu s psihološkom dimenzijom pripadanja i solidarnosti, a ona je više simboličko-interaktivna u odnosu preobrazbe prema sebi nego samu sebe potvrđuje u odnosima prema drugima.
The aim of this paper is three major sociological debates on community that are critically examined: (1st) the notion of community as tradition (especially with regard to Ferdinand Tönnies), (2nd) the idea of moral community (especially around the work of Emile Durkheim) and (3rd) the theory of symbolic community (as proposed originally by Victor Turner and restated by Anthony P. Cohen). They share the same approach and community conceptions in sociological thought and the Christian community with the idea that the community is concerned with belonging such as expressions of longing for community, the search for meaning and solidarity, recognition and collective’s identities. The next in the selection of the classification sociological approach of the Tönnies conditions, the community is »alive« and is more entrenched in the position of family life in agreement, in rural life in folklore and in the life of the city in religion. Another important concept of the community is recognized by Durkheim in the failure of modernity to develop a new spirit of community that could be called post-traditional. Hence the understanding of the Christian community presupposes a historical and social opportunity for social action and cultural transition outside the framework of the social structure of the traditional and civic community, as well as the idea of a symbolic construction of a community determined by a boundary construction of individual affirmation in self-other-relations. Identifying the Christian community with the psychological dimension of belonging and solidarity, and it is more symbolic-interactive in relation to the metamorphosis towards itself but it confirms itself in relations with others. Accordingly, the idea of a symbolic community in modern sociological thought points to the possibility for a social and cultural transition or (liminal) boundary section in the Christian community. The abolition of all distinctive features of the social structure (antistructurality) during the liminal period beyond the narrow framework of the traditional and civic community and their values leads to temporary, spontaneous and equal communion of individuals. At the same time, not diminishing the communion of the phenomenon within the predetermined theoretical (ideological) framework of the contradiction between the idea of the traditional and the civic community in the social structure. Thus, within the identification of individuals with the value-ideological »fragmentary« space of liberal individualism and communal collectivism.
Osnovna je tema ovoga rada moderna ideja sveučilišta, koja se uobičajeno povezuje s djelovanjem Wilhelma von Humboldta i osnivanjem sveučilišta u Berlinu. Cilj je rada sagledati filozofijske temelje ...na kojima je ona izgrađena, kao i kritički razmotriti uzroke zagovora nove ideje sveučilišta naspram postojećeg srednjovjekovnog modela visokog obrazovanja. Od mnogih doprinosa, izdvojeni su radovi Kanta, Fichtea i Schleiermachera koji se sagledavaju pod vidom njihova utjecaja na formiranje pojedinih aspekata moderne ideje sveučilišta. Iako navedeni autori postižu suglasnost oko osnovnih ciljeva novoga sveučilišta, nisu suglasni u svim aspektima praktične realizacije.
The main theme of this paper is the modern idea of the university, which is commonly associated with the work of Wilhelm von Humboldt and the founding of the university in Berlin. The aim of the paper is to examine the philosophical foundations on which it was built, as well as to critically reflect on the causes for advocating the new idea of the university against the existing medieval model of higher education. Among the many contributions, the works of Kant, Fichte and Schleiermacher were selected and examined in view of their influence on the formation of certain aspects of the modern idea of the university. Although the mentioned authors agreed on the basic objectives of the new university, they did not agree on all aspects of practical realization.
Autor u radu analizira odnos Platonove pozne misli bitka spram elejskog nasljeđa koje stoji u samom osnovu postavke o ideji iz srednjeg perioda. Analiza pokazuje da Parmenidova poema O prirodi ...predstavlja problemski okvir Platonove misli, odnosno da se zadatak utemeljenja misli o ideji, kao onoga što je u srednjem periodu prosto postulirano, mora kritički obračunati s Parmenidovom mišlju bitka. Platonove ideje pokazuju se kao umnožen Parmenidov bitak, ali su kao takve već uvijek istina mnoštva. Stoga, utemeljenje postavke o ideji zahtijeva kritiku Parmenidovog načina mišljenja bitka, kritiku koja otvara prostor za nov način mišljenja ideje kao bića po sebi. Patricid je Platonova odluka za bespuće, bludnja koja vodi putu onih koji lutanju dvoglavi.
PDF
