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Članak donosi pregled najosnovnijih postavki transhumanističkog pokreta. Transhumanistički pokret počinje krajem 20. stoljeća i zalaže se za korištenje tehnologije u svrhu unapređivanja ljudskog stanja. S obzirom na izvjesnu razinu sličnosti s posthumanizmom, pregled transhumanizma počinje analizom osnovnih pojmova: transhumanizam, posthumanizam, transhumano biće i posthumano biće. Nakon toga, transhumanizam se proučava iz perspektive različitih disciplina. Te su discipline: filozofija znanosti, metafizika, etika, filozofija uma, filozofija religije i filozofija politike., This paper features an overview of the foundations of transhumanism. The transhumanist movement has existed since the end of the 20th century and espouses the use of technology for enhancing the human condition. Due to a certain level of similarity to posthumanism, this overview of transhumanism begins with an analysis of basic terminology: transhumanism, posthumanism, the transhuman being and the posthuman being. After that, transhumanism is studied from the perspectives of different disciplines. These disciplines are: philosophy of science, metaphysics, ethics, philosophy of mind, philosophy of religion and political philosophy.

Govoreći o egzistenciji kao samo-izvjesnoj komunikaciji, potrazi i čežnji za Drugim, u radu ćemo nastojati istaknuti važnost i presudnost jezika, relacije i Drugoga, koji nas zove iz naše anonimnosti i poziva nas natrag nama samima u naš samobitak, vraća nam našu vlastitost i cjelovitost. Koristeći neke navode i iskaze filozofa poput Levinasa, Jaspersa i Heideggera, istaknut ćemo važnost i presudnost skrbi za Drugoga, kao etičkog imperativa i etičkog principa djelovanja. Levinas ističe kako Drugi nastupa kao jezična relacija, čija je bit poziv, vokativ. Drugi postaje svrha našega djelovanja, pokazuje se kao blizina koja izdvaja i »izvlači« iz anonimnosti i bezličnosti, kao blizina koja konstituira vlastitost, koja se objavljuje kao apriorno apriornoga. Drugi nam isijava jasnije negoli naša vlastitost i egzistencija i poziva nas na odgovor. Postaje mogućnost naše vlastitosti i našeg pravog Moći-biti cijelim. Očekivani je doprinos rada mogućnost uvida i praktičnih implikacija toga uvida i, s njim u vezi, izgrađenost stava da samo kao odgovornost i odgovarajući na apel koji nam Drugi upućuje, čovjek biva ono sve što može i treba biti., Talking about the existence of a self-certain communication, searching and longing for the Other, this paper will highlight the importance and essentiality of language, relationships, and the Other, who calls us out from our anonymity and back to ourselves in our being, returning to us our own identity and integrity. This paper will address relevant authors (Levinas, Jaspers, and Heidegger) in the attempt of highlighting the importance of care for the Other, as the ethical imperative and the ethical principle of action. Levinas emphasizes that the Other appears as the linguistic relation, the essence of which is the call. The Other becomes the purpose of our activities, shows up as the proximity that extracts and “draws” us from anonymity and impersonality, the proximity which constitutes our own identity (Self), presented as the a priori of a priori (the Other precedes the Self). The Other radiates more clearly than our own identity (Self) and existence, and asks for an answer – to experience our own responsibility. The Other is becoming the possibility of the Self and of our true wholeness. The expected contribution of this paper refers to theoretical and practical potentiality of such an insight and, in a connection to it, to exploration of the standpoint which claims that only as the responsibility and through responding to the appeal that the Other addresses to us, we as human beings can become everything we can and should be.

As people who live in modern ages, technology occupies a great place in our lives. In the way how we relate to technology, we regard it as a means to an end. We use technology in the service of our needs. But we also blame technology for dissolving human relations and controlling our lives. My claim in this paper is that technology in itself cannot be hold responsible for this unwelcome scene alone. There is also the role of the way how we relate to technology. Therefore, we should question what technology is in itself regardless of its service. Heidegger in The Question Concerning Technology claims that technology cannot be understood instrumentally but as a mode of revealing. In this revealing the truth, in the sense of aletheia, happens. Thus, if we consider technology as a place where truth happens, we can reconstruct our relation to it., Kako živimo u modernom dobu, tehnika zauzima veliko mjesto u našim životima. U našem odnosu prema tehnici smatramo je sredstvom za određene svrhe. Koristimo tehniku u svrhu naših potreba. No također krivimo tehniku za razaranje ljudskih odnosa i kontroliranje naših života. U ovom radu tvrdim da tehniku samu po sebi ne možemo smatrati odgovornom za ovu nepoželjnu situaciju. Tu je također i uloga načina na koji se odnosimo prema tehnici. Stoga bi trebali propitati što je tehnika po sebi bez obzira na njenu upotrebu. Heidegger u djelu Pitanje o tehnici smatra da se tehnika ne može poimati instrumentalno, nego kao način raskrivanja. U tome se zbiva raskrivanje istine, u smislu aletheia. Na taj način, ako tehniku poimamo kao mjesto gdje se zbiva istina, možemo rekonstruirati naš odnos prema njoj., En tant que personnes vivant à l’âge moderne, la technique occupe une grande place dans nos vies. Dans notre rapport envers la technique, nous la considérons comme un moyen de parvenir à nos fins. Nous mettons la technique au service de nos besoins. Mais nous la accusons également de détruire les relations humaines et de contrôler nos vies. Dans cet article, j’affirme que la technique en soi ne peut être considérée comme responsable de cette situation indésirable. Il y a aussi le rôle du mode de notre rapport envers la technique. De ce fait, il faudrait questionner ce qu’est la technique en soi indépendemment de son utilisation. Dans La question de la technique, Heidegger affirme que la technique ne peut être interprétée de manière instrumentale, mais comme un mode du dévoilement. C’est en cela que le dévoilement de la vérité, au sens de l’aletheia, se passe. Ainsi, si l’on conçoit la technique comme un lieu où se passe la vérité, l’on peut reconstruire notre rapport envers elle., Da wir in der modernen Ära leben, nimmt die Technik eine beachtliche Stellung in unseren Existenzen ein. In unserem Verhältnis zur Technik betrachten wir sie als Mittel zum Zweck. Wir bedienen uns der Technik im Dienste eigener Bedürfnisse. Dahingegen geben wir ihr jedoch die Schuld an der Zerrüttung der menschlichen Beziehungen sowie an der Kontrollübernahme über unsere Leben. Meine Behauptung in diesem Artikel lautet, die Technologie könne für diese unwillkommene Szenerie nicht allein verantwortlich gemacht werden. Als mitwirkend erweist sich bei dieser Gelegenheit die Art, in der wir die Technik behandeln. Dieserhalb sollten wir dem Wesen der Technik auf den Grund gehen, ungeachtet ihrer Verwendung. In Die Frage nach der Technik beteuert Heidegger, die Technik könne nicht instrumental ausgelegt werden, sondern vielmehr als Enthüllungsmethode. Darin findet die Offenbarung der Wahrheit statt, im Sinne der Aletheia. Nehmen wir folglich die Technik als Schauplatz der Wahrheit in Augenschein, so sind wir imstande, unser Verhältnis zu ihr nachzubilden.

Films function both as powerful artistic forms and also as multi-layered texts, which transfer certain semantic-axiological contents to the audience. These contents articulate different values and ideological and worldview “messages”. Many theoretical and critical analyses have shown that science fiction films are a kind of vision-holders of the perception and evaluation of nature by the future society. These preoccupations – describing actual environmental problems and dilemmas – are particularity not only of SF films; there is quite a number of films that range from ecocentric to anti-ecological worldviews. The paper considers connections between bioethical problems and film industry by analyzing crucial topics in James Cameron´s Hollywood blockbuster Avatar, with special emphasis on their presentations and interpretations of nature, technology, race and gender., Filmovi su ujedno snažne umjetničke forme kao i višeslojni tekstovi, koji publici prenose određene semantičko-aksiološke sadržaje. Ovi sadržaji artikuliraju različite vrijednosti te ideološke i svjetonazorne »poruke«. Mnoge teorijske i kritičke analize pokazale su da su znanstvenofantastični filmovi vrsta nositelja vizije o percepciji i vrednovanju prirode od strane budućeg društva. Ova razmatranja – opisivanje aktualnih ekoloških problema i dilema – nisu osobitost samo ZF filmova; postoji velik broj filmova u rasponu od ekocentričkih do anti-ekoloških svjetonazora. Ovaj rad ispituje veze između bioetičkih problema i filmske industrije analizirajući ključne teme u holivudskom blockbusteru Jamesa Camerona Avatar, s posebnim naglaskom na njihove prezentacije i interpretacije prirode, tehnologije, rase i roda., Les films sont à la fois des formes artistiques fortes et des textes à multiples couches qui transmettent à l’audience certains contenus sémantico-axiologiques. Ces contenus articulent différentes valeurs ainsi que des „messages“ idéologiques et de conception du monde. Nombre d’analyses théoriques et critiques ont montré que les films de science-fiction sont une sorte de porteurs de la vision de la perception et de l’appréciation de la nature par la société future. Ces préoccupations – la description des problèmes et dilemmes écologiques actuels – ne sont pas une particularité des films de SF ; il existe un certain nombre de films qui s’étendent des conceptions du monde écocentriques jusqu’aux conceptions du monde anti-écologiques. Cet article examine les liens entre les problèmes éthiques et l’industrie cinématographique en analysant les thèmes clé dans le blockbuster hollywoodien Avatar de James Cameron, avec un accent particuler sur leur présentation et leur interprétation de la nature, de la technologie et du genre., Die Filme amtieren sowohl als künstlerische Formen wie auch als vielschichtige Texte, die gewisse semantisch-axiologische Inhalte dem Publikum übermitteln. Dieser Stoff verleiht unterschiedlichen Werten sowie ideologischen und weltanschaulichen „Nachrichten“ Ausdruck. Mancherlei theoretische und kritische Analysen legten an den Tag, die abenteuerlich-fantastischen Filme repräsentierten eine Art Visionsträger im Hinblick auf die Perzeption bzw. Bewertung der Natur vonseiten der zukünftigen Gesellschaft. Die erwähnte Hauptsorge – Schilderung der brennenden ökologischen Probleme und Zwangslagen – ist eine Eigentümlichkeit nicht nur der SF-Filme; es besteht eine erkleckliche Anzahl jener, die sich von der ökozentrischen bis hin zur antiökologischen Weltsicht spannen. Der Artikel stellt Überlegungen an über die Verknüpfungen zwischen bioethischer Problematik und Filmindustrie, indem er die Schlüsselthematik in James Camerons Hollywood-Blockbuster Avatar – Aufbruch nach Pandora studiert, mit speziellem Nachdruck auf deren Präsentationen und Interpretationen von Natur, Technologie, Rasse und Gender.

Iznimni utjecaj tehnologije na ljudski život oduvijek je bio paradoksalan. Primjerice, tehnologija je jedan od činitelja koji pridonosi neizvjesnosti budućnosti uslijed unutarnje proturječnosti tehničkog sustava i društva. Naime, što je tehnologija moćnija to je svijet uznemireniji. Pojedini autori izražavaju mišljenje da je upravo tehnodiskurs u stvari diskurs čovječnosti i način njezina poboljšanja. Unatoč ovome, pojedini autori, humanisti prije svega, misle da se tehnologija može ispuniti tradicionalnim vrijednostima. U stvari, oni smatraju da današnja kultura ima samo djelatnu vrijednost odjeljenu od tradicije koja je oblikovana tehničkim napretkom i ekonomskim potrebama. Kultura je snažna oblikovateljica ljudskoga ponašanja jer je temelj svjesnih i nesvjesnih uvjerenja. Ona je put »ispravnih« načina života. Ne ugrožava li razvoj tehnike i tehnologije taj put »ispravnih« načina života?, The extraordinary influence of technology on the human life has always been a paradox. For example, one of the factors contributing to an increase of uncertainty of the future of technology is internal contradictions of the technical system and society. For instance, a vulnerability to accidents grows proportionally with the size of organizations. Similarly, the more powerful a technology is, the more it disturbs the world. Some people think that the technodiscourse is a discourse about humanity and the ways of advancing it. Some humanists, on the other hand, think that the technology can be saturated with traditional values. Today’s culture has just an operational value detached from tradition, molded by the technical progress and economic needs. Culture is a powerful shaper of human behavior because it is the foundation of conscious and unconscious beliefs. It is the way of ‘proper’ ways to live. Can we do something in that way? We think we can.

U prilogu se raspravlja o pojavi zloupotrebe darovitih ljudi u povijesti, a prije svega u današnjem ekološki razornom modelu razvoja. Navode se osnovni razlozi za raspravu te se otvara kompleksni problem odgovornosti darovitih i njihovih odgajatelja za promjenu postojeće razvojne paradigme u novu, koja bi se temeljila na humanističkim vrijednostima te stvarala ekološki povoljnije uvjete za opstanak života i čovjeka na Zemlji. Zatim se ukratko iznose osnovne pretpostavke drukčije podrške nadarenima tijekom njihova razvoja i školovanja. Propituju se zatim mogućnosti širokoga humanističkog obrazovanja kao osnove za odabir i usvajanje odgovarajućih vrijednosti, koje bi osiguravale prihvatljivu upotrebu znanosti, tehnologije i tehnike nego što je to bilo do sada., The paper discusses the concept of the abuse of gifted people throughout human history, particularly in today’s ecologically devastating model of development. First the discussion groundwork is laid, thus opening the complex problem of the responsibility of the gifted and their teachers for changing the existing development paradigm into a new one, which would not only be founded on humanistic values but would also create ecologically more favourable conditions for the survival of life and humanity on Earth. Then the fundamental presuppositions of a different support system for the gifted during their development and education are presented in brief. This is followed by examining the possibility of a much more extensive humanistic education as the foundation of both the choice for and adoption of adequate values, which would in turn facilitate a utilisation of science, technology and technics far more acceptable than has recently been the case.