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Kantov takozvani kopernikanski obrat i njegova kritička filozofija dolaze kao odgovor na epistemološku problematiku racionalizma i empirizma. Ova dva suprotna filozofska smjera, zajedno s Newtonovom fizikom, pružit će materijal za Kantov transcendentalni nauk koji bi trebao objasniti sigurnost čovjekove spoznaje, odnosno čovjekova iskustva, te odgovoriti na pitanje o mogućnosti metafizike kao znanosti. Ovaj rad obrađuje najvažnije predstavnike racionalizma i empirizma, te osnovne odlike njihovih filozofija, posebice epistemologije. Nakon toga, prikazuje se Kantova kritička filozofija, koju je on zamislio kao jednu višu sintezu empirizma i racionalizma, pri čemu za njega Newtonova fizika predstavlja uzor znanosti i objektivnog znanja. Također se na kraju donosi Kantov odgovor na pitanje o mogućnosti metafizike kao znanosti. Kant's so-called Copernican turn and his critical philosophy come as a response to epistemological problems of rationalism and empiricism. These two opposite philosophical directions, together with Newton's physics, will provide material for Kant's transcendental doctrine, which should explain the certainty of human knowledge, that is, human experience, and answer the question of the possibility of metaphysics as a science. This paper deals with the most important philosophers of rationalism and empiricism, and the basic features of their philosophies, especially epistemology. After that, Kant's critical philosophy is presented, which he imagined as a higher synthesis of empiricism and rationalism, while for him Newton's physics represents a model of science and objective knowledge. Kant's answer to the question about the possibility of metaphysics as a science is also presented at the end.

U onim granama filozofije koje se uobičava nazvati teorijskima – poput ontologije, logike i filozofije uma – postoji zagonetna navika da se njihovi opći pojmovi ne smatraju bitno aficirani društvenim zbivanjima. Za pojmove poput bitka, mudrosti, razuma i uma često se smatra da imaju svoju tvrdu jezgru koju ne mogu promijeniti efemernosti historije. S jedne strane, ovaj rad nudi prikaz povijesno-filozofijskog razvoja pojma uma u njegovom odnosu prema pojmu razuma, te spram fluktuirajuće društvene i povijesne dinamike društva, s druge strane. Na primjeru djela Theodora Adorna, Maxa Horkheimera, Herberta Marcusea i Györgya Lukácsa rad pokazuje kako um ima bitno socijalnu funkciju čija je zanemarenost u jednoj od najvažnijih epoha europske povijesti – prosvjetiteljstvu – odlučujuće utjecala na prelazak emancipatornog ideala umske spoznaje u apsolutizaciju formalističkog i instrumentalnog mišljenja. Konačno, rad u svom posljednjem dijelu nudi ogled o pojmovima društvenosti i revolucije te odnosu koji um ima spram njih. In those areas of philosophy which are often called theoretical – such as ontology, logic and the philosphy of mind – there exists a puzzling habit of viewing their general concepts as essentially divorced from social events. Concepts such as being, wisdom, reason and mind are thought to have a hard inner core which is unable to be altered by the ephemeral goings-on of history. This paper aims to showcase the historico-philosophical development of the concept of “mind“ in its relation to reason on the one hand and the fluctuating social and historical dynamics on the other. Using the works of Theodor Adorno, Max Horkheimer, Herbert Marcuse and György Lukács as its primary references the paper attempts to illustrate the substantially social function of the mind whose neglect in one of the most crucial epochs of European history – that of the Enlightenment – resulted in the transformation of an emancipatory ideal into the absolutization of formal and instrumental thinking. Lastly, in its final part the paper aims to discuss the relationship of the mind to revolution and human socialit

U radu će se iznijeti rezultati istraživanja o čovjekovu odnosu s prirodom (prirodnim okolišem), odnosno o načinu ljudskoga ophođenja prema prirodi u suvremeno doba, te o problemima koji su nastali ili još uvijek nastaju podvrgavanjem prirode čovjeku u znanstveno-tehničkoj civilizaciji i (post)industrijskom globalnom društvu. Sāmo istraživanje bit će provedeno u metodološkom obrascu integrativne bioetike, gdje središnju ulogu igra filozofija, ali se nužno susreće i plodotvorno nadopunjuje s pristupima drugih znanstvenih polja. Kroz analizu i kritiku antropocentrizma kao svjetonazora i kapitalizma kao ekonomsko-socijalno-političkog modela nastojat će se dokazati neodrživost navedenih »izama« s obzirom na njihov (negativan) utjecaj na prirodu i ljudsku egzistenciju te ukazati na potrebu promjene načina razmišljanja o prirodi i ophođenja prema prirodi na niti vodilji (etike) odgovornosti. Kao primjer neodrživosti razmatrat će se problem privatizacije vode (»vodnih resursa«) u svijetu. The research is based on the methodological principles of integrative bioethics – interdisciplinarity, transdisciplinarity, pluriperspectivity and integrativity. The material used for the preparation of the work is the literature from diverse areas: primarily philosophical works, but also works from the fields of sociology, religious sciences, economics and political science, as well as legal documents and various reports. Materials, i.e. literature materials, were processed using critical, comparative, analytical, analogical and synthetic methods. The introductory part of the work contains an explanation of the basic framework of the work and the context for considering the main topic of the work, as well as definitions of concepts and terms necessary for the implementation of the research. The first part of the work deals with the relationship between the British colonial settlers and the natives from the 18th century, their different understanding of the relationship between human beings and nature, and the example of the Whanganui River in New Zealand, which is understood as a living being and declared a person and certain rights are recognized (Te Awa Tupua /Whanganui River Claims Settlement/ Act, 2017; The Whanganui River Report, 1999). The second part of the work deals with the causes of the ecological crisis. It shows the difference between pre-industrial and industrial society in the understanding of the human and the nature, and their relationship, how Christianity and ecology are connected, and the modern understanding of nature based on the works of René Descartes and Francis Bacon. In the third part of the paper, the question of anthropocentrism and biocentrism as an example of monocentrism is discussed, as well as the concept of deep ecology. In the fourth part of the work, the value of water is discussed through instrumental, intrinsic and systemic value. Also, the role of the mental subject is re-examined. Through the theoretical approaches of liberalism of John Rawls and John Stuart Mill, the state’s role in protecting the environment and human health is re-examined, as well as the change in the understanding of natural and social primary goods, and the question of responsibility towards future communities is introduced. In the fifth part of the work, the corporate politics of capitalism and the neoliberal state are discussed, during which the new term ‘corporocentrism’ is introduced, and the example of the British monarchy as a corporation is discussed. With this in mind, the assessment of the object’s value is re-examined, and the question is raised whether possessing an intrinsic value is essential for establishing a moral obligation in terms of biodiversity. In the sixth part of the paper, the development of capital accumulation concerning corporations and corporate logic in the context of neoliberalism and human relationship to nature and natural resources is considered. In order to articulate the problem of biodiversity protection, the need for a multi-view is introduced instead of the monocentric ones discussed earlier. In the seventh chapter, the concepts and roles of ownership and rights are discussed through examples of different ways of understanding the aforementioned concepts among British settlers and Māori natives, paradigmatic wars for water, theories of water rights, criticism of neoliberalism and privatization of natural resources. In the eighth chapter, the concept of responsibility and the concept of corporate social responsibility are discussed. The chapter deals with the codes used to determine corporate social responsibility, and the UN Global Compact code is an example. The philosophical discipline ecological ethics, which studies the moral relationship of human beings to the environment, the value of the environment as a system and all members of that system, which sets the demand for environmental protection, is also introduced into the discussion while referring to the concept of human responsibility towards non-human nature. Aldo Leopold’s land ethic is discussed as an example of proto-ecological ethics, and Hans Jonas’s principle of responsibility is examined through the subchapter on biocentrism. In the ninth part of the paper, the development of bioethics as a new discipline is discussed, as well as the distinction between new medical ethics and bioethics, and the reason for establishing new ethics. The origin and development of bioethics are presented through the work of Van Rensselaer Potter and Fritz Jahr. Also, the methodological pattern for considering and solving the previously mentioned problems is dealt with, namely, the methodological practice of integrative bioethics, in which the issues of life, manipulation of life and maintenance of life are approached in an interdisciplinary and pluriperspective manner. In doing so, it is shown that the advantage of integrative bioethics compared to other bioethical approaches to the problem of life and manipulation of life in the modern age is that it does not only take into account issues related to clinical practice, health care, biological, biomedical and pharmaceutical research, but also issues related to other living beings and nature as a whole. The main features of integrative bioethics – multidisciplinarity, interdisciplinarity, transdisciplinarity, pluriperspectivity and integrativity – enable, namely, the broadest overview and maximally effective resolution of the problem of privatization of natural assets of responsibility in the age of globalization. In the final part of the paper, the results of the aforementioned research are summarized, and the philosophical problems related to the privatization of natural resources and the question of responsibility in the age of globalization are extracted and analyzed. This refers, above all, to considering and proving the thesis that the main problem of modernity is the problem of “centrism”: whether the ethical (and then social-political) authority is placed in the human being (classical anthropocentrism) or corporations (neoliberal capitalism).

Šezdesetih godina prošlog stoljeća, zbog nasušne potrebe za radom s mladima i razvijanjem kritičkog mišljenja, Matthew Lipman pokrenuo je filozofski pravac koji za cilj ima razvijanje i uvježbavanje kritičkog mišljenja te poticanje i razvijanje argumentacijskih sposobnosti kod djece. Taj pravac, poznat kao i „filozofija za djecu“ sve je življi i bogatiji, a dio je još šireg pravca: „filozofije s djecom“. Potonji podrazumijeva sve oblike uključivanja i povezivanja filozofije i djece. U radu s djecom posebno učinkovitom se pokazala Sokratova dijaloška metoda. Najznačajniji pobornik te metode danas je francuski filozof Oscar Brenifier. Ovaj rad prikazuje doprinos ovog filozofa kada je riječ o njegovu radu s djecom. Cilj rada je prikazati Brenifierovu upotrebu Sokratove dijaloške metode i prikazati njezine prednosti i nedostatke. Nadalje, cilj je razmotriti tipove filozofskih rasprava, kako ih organizirati na nastavi i koji su njihovi ciljevi. Upoznati se s novom ulogom nastavnika. Razmotriti upute za koordiniranje filozofske rasprave na satu. Također, upoznati se s kriterijima ocjenjivanja učenika u ovom obliku rada. Naposljetku će se razmotriti raznolikost filozofskih tema koje možemo zadati za raspravu te potkrijepiti konkretnim primjerima., In the 1960s, due to the urgent need to work with young people and develop critical thinking, Matthew Lipman started a philosophical direction aimed at developing and practicing critical thinking, and encouraging and developing argumentative skills when it comes to children. This direction, also known as „philosophy for children“ is more and more lively and rich, and it is part of an even broader direction :„philosophy with children“. The latter implies all forms of inclusion and connection between philosophy and children. In working with children, Socrates' dialogic method has proven to be particularly effective. The most important supporter of this method today is the French philosopher Oscar Brenifier. This paper shows his contribution when it comes to his work with children. The aim of the paper is to show Brenifier's use of Socrates' dialogical method and to show its advantages and disadvantages. Furthermore, consider the types of philosophical discussions, how to organize them in class and what their goals are. Get to know the new role of a teacher. Consider instructions for coordinating a philosophical discussion in class. Also familiarize yourself with the criteria for evaluating students in this form of work. Finally, we will consider the variety of philosophical topics that we can assign for discussion, and support them with concrete examples.

Masovni mediji su sredstva masovne komunikacije dostupni širokom krugu korisnika koji utječu i na pojedinca i na događanja u društvu. To su društvene institucije s određenim stegama, pravilima, pravima i politikama. Mediji često služe u svrhu prikrivanja istine, ali i otkrivanja, stvaraju osjećaj pripadnosti, mogu kod korisnika stvoriti osjećaj sudjelovanja, ali i izoliranost. Mediji su često manipulativni, te se javila potreba za stjecanjem medijskih kompetencija, što se odnosi na pojedinca, obitelj, pa i na cijelo društvo, sve korisnike medija. Sigurnost jedne zemlje treba biti takva da se njeni građani osjećaju sigurno, da njene sigurnosne i pravne institucije rade u skladu sa zakonom. Rad tih institucija kao i sigurnost ljudi, imovine i cijele zemlje prate mediji koji kreiraju i distribuiraju informacije. Neizostavni elementi sigurnosti su njegova funkcija, organizacija i stanje, koji u međusobnoj povezanosti čine sustav sigurnosti, a društveni izvori ugrožavanja sigurnosti su razni oblici društvenih proturječnosti. Masovne komunikacije dostupne su širokom krugu korisnika te utječu i na pojedinca i na događanja u društvu. Utjecaj medija osobito masovnih medija je izuzetno velik i moćan kako na pojedinca tako i na cijelo društvo, posebice glede pitanja i osjećaja sigurnosti. U ovom radu smo pokušali prikazati taj odnos. Mass media are means of mass communication available to a wide range of users that influence both individuals and events in society. These are social institutions with certain constraints, rules, rights and policies. The media often serve the purpose of concealing the truth, but also of revealing it, they create a sense of belonging, they can create a sense of participation in users, but also isolation. The media are often manipulative, and there is a need to acquire media competencies, which applies to the individual, the family, and even the entire society, all media users. The security of a country should be such that its citizens feel safe, that its security and legal institutions work in accordance with the law. The work of these institutions, as well as the safety of people, property and the entire country, is monitored by the media that create and distribute information. Indispensable elements of security are its function, organization and condition, which in their inter relationship make up the security system, and the social sources of threats to security are various forms of social contradictions. Mass communications are available to a wide range of users and affect both individuals and events in society. The influence of the media, especially the mass media, is extremely large and powerful both on the individual and on the entire society, especially regarding issues and feelings of security. In this paper, we tried to show that relationship.

Buddhizam je religijsko-filozofski sustav koji se pojavio u Indiji između kasnog šestog i ranog četvrtog stoljeća pr. Kr. U povijesnom kontekstu, postao je jedno od najuspješnijih učenja zahvaljujući caru zvanom Aśoka iz indijske dinastije Maurya, koji je kroz svoju politiku promicao buddhistički nauk. Uz prikaz nastanka buddhizma, rad predstavlja mauryanskog cara Aśoku, njegov život, politiku i izaslaničke misije čija je glavna zadaća bila širenje filozofije i buddhističkog nauka, čime je povećao popularnost buddhizma u svoje vrijeme. Buddhism is a religious-philosophical doctrine, a kind of a historical phenomenon that originated in India between the late sixth and early fourth century BC. Historically speaking, it became one of the most successful philosophical teachings with the help of a great Mauryan dynasty emperor Aśoka, who promoted Buddhism through his policies. This paper gives an overview of the Buddhist philosophy, Aśoka Maurya, his life, politics and emissary missions whose main task was to spread the Buddhist teachings, thus increasing its popularity.

The book contains a collection of historical and systematic studies on metaphors and related topics, in German and English, that were first drafted as initial elaborations of the author's research project on the historical and systematic philosophy of language at the University of Tübingen in two periods (1992–1994 and 1996–1999). About half of the essays have been published before in some form but for this edition they have been improved upon or revised to fit better with the book as a whole. The groundwork for this collection was laid in the mid-1990s by the first review paper, written in Croatian, devoted to the topic. The papers collected in this volume are only in German and English. Grouped in sections, they do not represent different language versions of the same text but provide individual elaborations of interrelated topics in German or in English. Each begins with different problems of both historical and systematic nature and each ends, hopefully, by contributing new points to their respective topic. As a result, every chapter can be read either as an alternative to the paper it is paired with in the respective section or as a supplement to other texts.

Ovaj diplomski rad daje osvrt na zbirku tekstova najvažnijih djela Jeana Baudrillarda. U njemu će se između ostalog govoriti o simbolici znakova i ekonomskoj konotaciji istih. Također, biti će riječ o simulakru i hiperrealnom te pojmovnom zlu ekstremnih fenomena, prvenstveno transestetici, transseksualnosti i transpolitici te kakva sudbina svijeta očekuje čovjeka u njegovoj nemogućoj razmjeni. This graduate thesis gives an overview of the collection of texts of the most important works of Jean Baudrillard. Among other things, it will talk about the symbolism of signs and their economic connotation. It will also be about the simulacrum and hyperreal and conceptual evil of extreme phenomena, primarily transaesthetics, transsexuality and transpolitics, and what fate of the world awaits man in his impossible exchange.

"Predgovor" djelu Ivana Devčića „Pitanje o Bogu. Filozofske i teološke rasprave mons. dr. sc. Ivana Devčića“.

Etika i bioetika kao filozofske discipline, u ovom razdoblju previranja i konformističkog načina života, potrebnije su nego ikada prije u povijesti ljudske vrste. U ovome radu prikazat ćemo kako su se razvijala etika kroz povijest te kada je nastala bioetika. U kontekstu bioetike detaljno ćemo razmotriti koncept specizma, tko ga je prvi put uveo u filozofiju i njegovu sličnost s drugim vrstama diskriminacija. Osim toga, iznijet ćemo stavove tri vodeća filozofa kada se radi o pitanju moralnog statusa i prava životinja. Na kraju ćemo prikazati na koje sve načine ljudska vrsta (zlo)upotrebljava životinje te kako bismo mogli prestali iskorištavati životinje., In this period of moral dilemmas and turmoil, ethics and bioethics as philosophical disciplines are more necessary than ever before in the history of the humankind. In this paper, we will delve into the development of ethics throughout history, and we will show when bioethics was created. In the context of bioethics, we will closely examine the concept of speciesism and present the positions of three leading philosophers when it comes to the issue of the moral status of animals and their rights. Finally, we will show all the ways in which the humankind (mis)uses animals and how we could stop exploiting animals.

Pojam autoriteta, napose kako ga vidi Hannah Arendt, nužno je jasno odijeliti od pojmova vlasti i moći. Autoritet pojmovno dolazi prije vlasti i predstavlja njeno utemeljenje. Pojam je nastao od latinske riječi auctoritas, a svoje izvorište ima u antičkomu Rimu u kojem su autoritet, religija i politika bili snažno povezani. U kasnijim povijesnim razdobljima autoritet se iz polja transcendentnoga spuštao u polje svjetovnoga, što je rezultiralo pozicioniranjem autoriteta u narod. To se nije odvijalo u skokovima nego u dugom nizu stoljeća. Takav pomak može biti okarakteriziran kao progresivan, no istraživanjem filozofijske literature dolazi se i do zaključka da je jedna od posljedica bila ta da se moderni autoritet našao u krizi. Razlog je tomu što narod, kao nositelj autoriteta u smislu vezivanja za temelj, ima pravo od političara, koji su birani na određeni mandat, u obnašanju vlasti zahtijevati izvršenje svih zahtjeva koji se pred njih postave. Ukoliko političari ne riješe spomenute zahtjeve naroda, utoliko ih je lakše nego ikada prije u povijesti smijeniti s pozicije obnašanja vlasti. Radi se o svojevrsnoj krizi modernoga autoriteta kojoj se na prvi pogled ne nazire rješenje. Ova kriza, također, još jednom iznosi na vidjelo ontološke temelje autoriteta koji su tek prividno prevladani u demokratskom društvu. Stoga, da bi se ona razriješila treba još jednom razmotriti temelje same demokracije. Početci demokracije ustanovljeni su u antičkoj Grčkoj, a demokraciju kakvu poznajemo danas uvelike su kroz njenu povijest oblikovale ideje slobode, jednakosti i ekonomske proizvodnje. Isprva sramežljivo, potom sve snažnije, te ideje su od pojavljivanja do čvrstoga etabliranja prošle put koji je trajao gotovo nekoliko stoljeća. Međutim, poduzetim istraživanjem demokracije postaje jasnije da se dijagnoza o napetosti modernoga autoriteta iznova potvrđuje. Čini se da odgovor na krizu modernoga autoriteta ne može doći iz postojeće paradigme demokracije, pa ga upravo zato treba tražiti izvan nje. Upravo u pojavi tehnike, koja prodire u pojam demokracije putem tehnike povezanih blokova (eng. blockchain) pronađena je naznaka koja bi mogla trasirati put do razrješavanja krize modernog autoriteta. No prije istraživanja tehnike povezanih blokova valja istražiti i sâm pojam tehnike. Istraživanjem navedenoga pojma ustanovljeno je da potencijal oslobođenja krize modernoga autoriteta ne dolazi po tehnici povezanih blokova ni iz tehnike po sebi, nego iz odnosa čovjeka i tehnike. Čovjek i tehnika u dihotomičnom su odnosu te kao takvi usko povezani od sâmih začetaka ljudskoga roda. Naime, čovjek je oduvijek živio s alatima (grč. tekhne) i konstantno je morao učiti o njima i njihovoj primjeni. Bitno je naglasiti da čovjek nikada nije zaboravio da tehnika, iako mu olakšava život, ne smije nad njime preuzeti primat. Čovjek se u tomu suživotu konstantno podsjećao da je tehnika u položaju objekta, a da je on sâm subjekt koji njome upravlja. Isti je slučaj i kod tehnike povezanih blokova koja predstavlja tehničku okosnicu digitalne demokracije – čovjeku se valja podsjetiti da je on politički subjekt i da je, u tom kontekstu, on taj koji je nositelj političkoga autoriteta, a ne tehnika. To znači da vezivanje za temelj završava na čovjeku koji na sebe preuzima odgovornost odlučivanja. Prilikom toga podsjećanja, čovjek preuzima individualnu odgovornost za djelovanje u zajednici, a njegova aktivna participacija može djelovati na decentralizaciju autoriteta, u smislu decentralizacije odgovornosti. Na taj se način moderni autoritet može izvesti na put izlaska iz trenutne krize i primaknuti korak bliže autentičnijoj aktualizaciji demokracije, ali i njezinog osnaživanja jer decentralizacija podrazumijeva aktivniju participaciju većeg broja subjekata koji tako konačno aktualiziraju svoju ulogu u demokratskom procesu. In the beginning of this doctoral thesis, I will discuss the difference in meaning of authority and political authority. For that purpose, I will use Platonʼs Crito, debate between Huemer and Layman, as well as works of Renaut, Arendt and Weber. The semantic difference between terms of authority, power and political authority has its roots, as Hannah Arendt pointed out, in ancient Rome. The concept of authority among the Romans was strongly connected to the concepts of religion, tradition and politics. The term authority comes from the Latin auctoritas which means ʻbinding to the foundationʼ and is opposite from power (lat. potestas). In Rome, the source of power is positioned in the Senate, and the senators present themselves as reincarnations of the founders of Rome. Also, Senators can interpret the Roman constitution as the founders of Rome would have done it back then. Furthermore, Arendt points out that auctoritas comes from the Latin verb augere, which means ʻto increaseʼ, because it was the responsibility of the senators to increase the foundations of authority. The concept of authority, as Romans knew it, was incorporated into a political institution, the Roman Senate. There was a saying – potestas in populo, auctoritas in senatu sit, which means that, while power resides within the people, Senate has all the authority. Romans separated authority from power, which leads to the conclusion that those two terms were established as opposite concepts. Namely, authority has its roots in the past and power in the present. Religion also played an important role in ancient Rome and it was the connective tissue between power and authority. The term religion comes from the Latin re-ligare, which means ʻbindingʼ (to the foundation). Politics, religion and tradition, as Arendt suggests, were closely intertwined in ancient Rome. After beforementioned analysis, I will present definitions of power, authority and political authority. Political authority, therefore, means having the legitimacy of making a decision which the majority of citizens obey. Power is the very act of making and implementing a decision that affects the lives of people in a particular state. Political authority and power are different concepts, and they also differ with regard to the concept of authority. Authority does not only represent an influence on someone, but based on the concept of auctoritas, the very foundation of political authority. Conceptually, it comes before political authority and before power, and its origins are derived from the Romans. The Greeks did not have anything similar to Roman notion of auctoritas and that can be partly confirmed with analysis of Aristotleʼs Politics. Aristotleʼs notion of authority in Politics is similar to three terms in Greek – archē, kurios and crisis. However, that is nowhere near the meaning Romans produced and because of that we can only talk about reconstruction of the similar concept within Aristotleʼs Politics. Reconstruction can be done in three directions: authority as protection from evil people, authority as an improver and promoter of interactions in society and authority as a result of common interest. At this point of discussion, we might ask ourselves why is it that the concept of authority is so important. In order to get an answer to that question, it will be researched what happens to authority when it is inverted and what consequences this inversion carries with it. For that purpose, thoughts of Hannah Arendt on totalitarian government will be consulted. Arendt points out that one of the symptoms of totalitarianism indicates the absence of hierarchy. The lack of hierarchy creates an impersonal system where disrespect for the law is the modus operandi. Arendt claims that authority cannot function within totalitarianism because there is no hierarchy as a prerequisite, there is no structure, there is just lack of real power and general weakness of the Government. Moreover, Selak Raspudić, a Croatian philosopher, will add to this topic that totalitarianism implies the rule of disorder, a world in which authority is invisible, which inevitably leads to self-destruction of man. The rest of the symptoms of totalitarianism include: the absence of hierarchy, cruel formlessness, disrespect for the law and the accumulation of official apparatus. However, these are not the worst consequences, as the cruelest manifestations of totalitarian regimes are concentration camps. Arendt will conclude that those camps are the true central institutions of totalitarian organizational power. All of these symptoms are the direct result of inversion of authority which clearly indicates the importance of its existence in society. That is why it is interesting to notice how Max Weber and Arendt somehow direct the discussion about authority towards the framework of democracy. In order to better understand how authority acts within democracy, Alain Renaut introduces the authority of the Ancients and the authority of the Moderns. He argues that at one point in history the authority of the Ancients was replaced by a new, modern authority. Wilhelm von Humboldt was among the first philosophers who pointed out this phenomenon by dividing states on the Ancient and Modern ones. Ancient states were most concerned about the overall development and upbringing of a human being in accordance with virtue ethics, while modern states, writes Humboldt, paid most attention to prosperity and productivity. The main question facing the Moderns became how to increase the power that has weakened itself by setting limits in order to establish the foundation of power. Modern government guarantees freedom to people who can use it not only to question it but also to destroy it. According to Renaut, this is the principle of modern-day democracy that is constantly subjected to judgment, change or even overthrowing the elected Government. How did this happen? The people (Greek demos) became the successor of the Roman auctoritas. The foundation of authority positioned itself in demos, and apart from the substantial positional shift of authority, demos is in a constant pursuit to increase its authority based on the Roman principle. On the other hand, elected officials are initially limited in exercise of their power, which makes them unable to do their task properly. Also, elected officials have the power to make decisions, but they cannot increase authority as it is positioned in the demos and not in the Government (which would be the senators in ancient Rome). With regard to the described, the situation of modern authority could be characterized as a state of crisis, namely, as a crisis of modern authority. Arendt agrees that the traditional form of authority has experienced a breakdown and believes that authority can best be rehabilitated through revolution, highlighting the example of the American Revolution. However, a careful study of her thought leads to the conclusion that she too could agree that modern authority is in crisis. Democracy seems to be a system that simultaneously enables the emergence of authority and its crisis. We will try to answer why this is so in the next chapter, where we will try to find the essence of democracy and what this term represents. The research quest will begin with Plato, Aristotle, Cicero and Thomas Aquinas. For Plato, democracy represents wrong form of organization of the state. Other wrong forms include timocracy, oligarchy and tyranny. Plato points out that democratic rule arises as a result of the degradation of oligarchy. Plato was followed by Aristotle, who believed, in regards of the exercise of power, that power can be exercised by one person, a group of people or a multitude. With this in mind, Aristotle distinguishes between the correct and incorrect types of government. The right types of government strive to work for the common good and they are kingdom, aristocracy and constitutional government, while their opposites are tyranny, oligarchy and democracy. Cicero has a significant impact in the beginnings of the concept of democracy. In Ciceroʼs work De re publica, Scipio Africanus states that the state (Latin res publica) is a matter of the people. Scipio adds that if the nation wants to survive, it must necessarily adopt some kind of decision-making process. Decision-making in the state could be managed by one, a few or many. Although he admits that in case of necessity he would give primacy to the royal government, Scipio claims that the best type of decision-making is composed of all three decision-making types. Additionally, in this context it should be mentioned that democracy represents an incorrect type of government for Thomas Aquinas as well. Philosophers of the Antiquity and the Middle Ages are responsible for establishing the beginnings of the framework of democracy. In the works of Aristotle, Plato, Cicero and Thomas Aquinas, two key features of democracy are clearly outlined – freedom and equality. Although the ideas of equality and freedom in the context of democracy appeared in the Classical period, there were no thinkers who would recognize the people as an essential and unavoidable component in the exercise of power until the Early Modern period. This changed with Machiavelliʼs Il Principe where he tried to somewhat persuade Lorenzo Medici of the importance of winning the people over in the exercise of power. By carefully reading Il Principe, it can be established that Machiavelli tried to direct Medici with recommendations to exercise power with the support of the people, or to rule in popular-democratic direction, so to speak. A few centuries later, Rousseau praises Machiavelli for skillfully serving Il Principe to rulers presenting it as an aid to their rule, when in fact it was a first book of the Republicans. Machiavelliʼs Il Principe for the first time puts the people in a more equal position with the ruler, a position with more respect and recognition. Centuries later, from the idea of more equality between the people and the ruler emerged the concept of republicanism from Rousseau. Rousseau placed equality within the framework of law and considered it to be the crucial element in governing the state. Rousseauʼs contemporary, Montesquieu, pointed out that in a republic, the sovereign power rests with the people as a whole and it is mediated by democracy. For Montesquieu, democracy represents a subtype of republicanism. He also argues that there are two basic laws in democracy. The first one regulates how ballots are submitted, and the other basic law of democracy is that the people should make laws by themselves. In the context of the idea of equality with a focus on laws, Kant is also one of the philosophers worth the mention. His doctrine of the state is based on law, but even more importantly, on eternal peace. For Kant, the equality of all citizens with subordination to legislation is one of the fundamental principles of the republican constitution whose ultimate purpose is to achieve eternal peace. The equality of all citizens is most important in Kantʼs philosophy, which is slightly opposed to Tocqueville who emphasizes the equality of conditions that helps shape the laws in a state, sets maxims for the holders of power to follow and at the same time creates favorable habits of citizens resulting in positive public opinion. Tocqueville went on the study visit to USA where he found a lot of positive elements in its democratic system. When he will emphasize the positive elements of American democracy, he will mention that the reasons for greatness of the American people derive from its laws and customs. Along with the universal right to vote, Tocqueville singles out the jury system as a powerful tool that Americans use to establish democracy. Machiavelli, Rousseau, Montesquieu, Kant and Tocqueville made contributions to the idea of equality that eventually ended up as a significant element of modern-day democracy. One of the ideas that also made impact on democracy as we know it today is the idea of liberty. English philosopher John Locke is largely responsible for paving the way for this idea. Locke argues that a human being possesses liberty on the basis of which he can decide to unite with other free people and set up the first Government. This idea created what we now know as liberalism and in its first years of existence it was used as an argument opposing absolutism. In this line of thought, just many centuries later, the modern thinker John Rawls appeared. Key question which concerns him is how is it possible that over time there exists a fair and stable society of free and equal citizens who remain deeply divided by reasonable religious, philosophical and moral doctrines. This question also shows how liberalism evolved from Locke to Rawls. In the discussion about the modern intellectual contribution to liberalism, another important thinker is mentioned in this doctoral thesis, a man who also undoubtedly left a great mark in this context – Isaiah Berlin. Berlin argues that there are two concepts of liberty, namely negative and positive one. Berlin proposes the thesis that the negative concept of liberty is to be free from and consists in ensuring protection from the interference of others in private affairs. Positive freedom, on the other hand, represents freedom to decide for something. Berlin, therefore, believed that political liberty represents the domain of action without interfering from others, that is, if someone prevents one from doing what he wants, then he is not free. The third idea that shaped democracy as we know it today is that of economic production that shapes the political superstructure of the world. Origin of the idea can be traced back to Karl Marx. Accordingly, Abensour claims that it would be wrong to conceptually limit oneself in the study of Marx and consider only his thoughts on the bourgeoisie, the family or civil society, because by doing so one would ignore his effort to find the root which would be authentically political subject in whose place lies demos. According to Abensour, the center of all meaning of the state for Marx is located in the demos. He also points out that the concept of a democratic state is an illusion, and the fullness of democracy is achieved in its establishment against the state. In the Communist Manifesto Marx presents the idea that the structure of society is based on economic production which constitutes political and intellectual history of each historical epoch. History, according to Marx, is nothing but the history of the class struggle between those who exploit, i.e., the bourgeoisie, and those who are exploited, i.e., proletariat. Marx thinks that the proletariat should overthrow the bourgeoisie from power and win the battle of democracy which would essentially mean to centralize production in the hands of the state. In doing so, favourable conditions for communism would be established and that would mean the abolition of private property. Furthermore, according to Marx, the communists are the most advanced and the most resolute section of the proletariat and based on this, they have the ability to place political power in the hands of the proletariat who would go on to work for the interests of the majority. Marxʼs theory of economic production also means harsh criticism of liberalism as liberalism favours right to own and protect private property. Years after Marx, one who would agree with him on certain points would be Jacques Rancière. Rancière thinks that we as a society do not live in a democracy but in states that have oligarchic laws. The hatred, instead of being directed at the oligarchic system that stands masked behind democracy, turns to democracy as a concept. Hatred, however, can only be used to support an oligarchic system, and in that case, democracy serves as a great tool. Democracy can take a large amount of criticism without offering a solution because the democratic paradox is impossible to solve. To sum up the research about democracy, modern perspectives of democracy are also considered. There will be analysis of Aron on democracy and totalitarianism, Lijphartʼs thoughts on concept of consociational democracy, Dahlʼs perspective that could be considered as a political science aspect on democracy and deliberative perspective of Habermas. However, after an extensive analysis of the concept of democracy and an attempt to penetrate into its essence, no answer was obtained on how to solve the crisis of modern authority. For this reason, in the continuation of the paper, the concept of technology paired with democracy is considered as a possible solution. Heidegger points out that the essence of technology has two meanings. Technology threatens manʼs relationship with the essence of truth, and at the same time directs man to stand next to that essence of truth. It seems that Heideggerʼs statement leads to the conclusion that the use of technology has a dual character. Namely, technology can be dangerous and that must never be forgotten, but at the same time it can enable many things that have a positive effect on the human race. Following Heidegger, Stieglerʼs definition of technology is also analysed in the doctoral thesis. According to Stiegler, technology is the skill by which a certain material is transformed into a product. With this in mind, one can rightfully ask the question: Does the technology serve humanity or does it serve tekhne itself? Stiegler claims that there is a historical dichotomy between the evolution of man and tool (or tekhne which is the root of technology), and in his thoughts he goes so far as to state that the Greek polis also arose because of the tekhne. Stiegler then goes on to criticize Heidegger, considering that his thought about technology was carried out through an instrument that had already been instrumentalized. In other words, man is already thrown into the world of pre-existing technology through which he himself exists and confirms this by using tools, and Heidegger failed to see this. Basically, Stieglerʼs criticism of Heidegger boils down to the fact that Heidegger already thinks of technology through the technological. In addition, Stieglerʼs criticism of Heidegger more clearly demonstrated his thought on the co-constitutional relationship between logos and tekhne. At this point, we might rightfully ask what is the connection between technology and democracy. The answer to that question is that in the merge of technology and democracy digital democracy arises. Digital democracy represents a technical innovation that combines aspects of direct and representative democracy. First of all, it means digital platform, software tool, that aims to allow its users to express their opinion in order to make a final decision for the benefit of the community. Expressing opinion or voting stands out as the most important element of digital democracy. Voting takes place via digital platform and must be safe, transparent and anonymous. Technology that is considered as a possible provider of these values is blockchain. Blockchain represents a distributed and decentralized peer-to-peer network of computers that enables direct data transactions between nodes within the system, thus eliminating the need for mediation and a third party. The system remembers all data transactions and stores them in a distributed ledger. Transactions are stored in blocks that stack on top of each other in a chain form, hence the name block-chain. This technology aims to build and preserve trust and integrity in the system which is achieved through two components: hash technology and cryptographic technology. For the blockchain technology to be considered as the technical backbone of digital democracy, it must enable voting to be carried out safely, anonymously and transparently. After a detailed analysis of its comparative advantages and technical and nontechnical limitations, it is determined that it has the technical capacity to be used as the backbone of digital democracy. However, there is also a possibility that the blockchain will take place of authority in digital democracy. In that case, foundation of political authority is not drawn from the people but from technology. Man is given the possibility to shift the responsibility of decision-making and social action from himself to technology, and if this possibility is accepted, then man dislocates himself from the position of a political subject. The only obstacle in positioning as a political subject is man himself. Blockchain belongs to the probabilistic technology and works on a principle designed by man. In order for the people to truly manifest their freedom and for the crisis of modern authority to be solved, it is necessary to focus on the relationship between man and technology. In this relationship, if a person refuses to become an object of technology, namely tekhne, this person re-establishes itself as a political subject. Hence, the foundation of authority in digital democracy is created in beforementioned relationship between man and technology. One of the most important elements of beforementioned relationship is how technology will be used. What is meant by that? Blockchain as the technical backbone of digital democracy is part of a long and well-known diachronic process of human adaptation to the world around them. The emergence of new technical discoveries represents a challenge that requires adaptation anew, and one of the ways of adaptation is the distinction between good and bad use of technology. In this context, good use implies the use of technology as a tool that achieves efficiency in solving certain problems. It means that technology does not assume primacy in the relationship between man and technology, but represents an equal member of the co-constitutional equation. Bad use, on the other hand, would indicate the predominance in the human-technology equation on the side of the technological, which implies that technology takes primacy in decision-making, and man absolves himself of this responsibility by transferring it to a tool. In order to use the technology well, one of the proposed options is to start with how-to education from young age in the school system. In this case the process of epiphylogenesis, that is, learning mediated by technology, is very important. The goal of epiphylogenesis is to ensure that the memories of our ancestors are not lost and forgotten, but embedded in technology. If we translate Stieglerʼs thought into the context of this work, the crisis of modern authority can be resolved in the relationship between man and technology. The point is to maintain the balance of the relationship, whereby there must be no predominance on the side of technology. According to Stieglerʼs philosophy, authority in digital democracy does not require return to the political, since the political and the technical are one. However, the place of political authority can very easily be taken over by technology, which would lead to an even greater default of modern authority, whereby its crisis would not be resolved. By conducting epiphylogenetic education on the responsible use of technology, it is possible to promote the establishment of balance in the relationship between man and technology, thereby enhancing the path of liberation and not the path of default. However, the path of education about responsible use is not at all easy to reach and depends as much on systematic as on individual efforts. According to Selak Raspudić on this matter, the epiphylogenetic process is increasingly difficult to maintain because modern technology causes a loss of memory, which is crucial for man to be reminded of his role in relation to technology. One of the consequences of aforementioned issue is that technology has enabled man to escape from himself. Such modern man is constantly a subject to a fast-paced lifestyle and is looking forward to new adventures that he will be able to share on social networks. Taking into account all of the above, a solution to the crisis of modern authority can be found in the relationship between man and technology. Reaching this solution would also mean the decentralisation of authority and more authentic version of democracy, but reaching this point is by no means one-dimensional process. That conclusion can be partly confirmed through Berardiʼs work as he mainly criticizes modern technology in conjunction with politics and economics. Berardi reaches the conclusion that politics is technical in its core, what he considers to be a negative trait and in further research he turns to economics, wondering if politics is turned towards itself and if it became technical, can economics be the science that will save the system. Berardi points out that the economy has become a hyper-reality, an artificial world that has lost touch with the real conditions of production. He explains that with the digitization of production, capital becomes more abstract which makes it more obscure and with that it reinforces hermeticity and alienation from the real world. In the conclusion of the thesis, relationship between man and technology represents key component for solving the crisis of modern authority. Technology offers great number of options in digital democracy, and as long as individual treats and uses technology as a tool, a person will establish itself as a relevant political subject. Namely, through epiphylogenetic learning about the responsible use of technology, man positions himself in relation to technology as a political subject who does not give technology the place of authority. By maintaining balance in beforementioned relationship, man will have a chance to realize that it is his responsibility to be an active individual in the society, what will turn democracy into more authentic system and authority will become more decentralised.

U doktorskoj se disertaciji analizira i kritički razmatra uloga umjetnosti u kontekstu pokušaja uspostave sustava filozofije Friedricha Wilhelma Josepha Schellinga. Općeprihvaćeno je stajalište u povijesti filozofije da se Schellingova ranija filozofija može sagledati kao dovršenje transcendentalnoga idealizma i pokušaj uspostave sustava cjelokupne filozofije, a kasnija kao pokušaj dovršenja idealizma uopće u pozitivnoj filozofiji. Dovršenje transcendentalnoga idealizma Schelling je pronašao u umjetnosti, kao trećemu osnovnomu dijelu filozofije u kojemu se objedinjuju filozofija prirode i filozofija povijesti. Umjetnost u Schellingovoj filozofiji nije shvaćena kao estetika ili teorija umjetnosti, nego kao znanost, odnosno kao osnovni dio filozofije real-idealizma. Premda Schelling za života nije objavio filozofiju umjetnosti, posthumno su ipak objavljena njegova predavanja o filozofiji umjetnosti, koja je održao u Jeni 1802./1803. godine te ih je u više navrata ponovio u Würzburgu 1804./1805. godine. Uz Schellingova predavanja, umjetnost ima značajnu ulogu u djelu Sustav transcendentalnoga idealizma (1800.) te u Schellingovu govoru u Akademiji likovnih umjetnosti u Münchenu pod naslovom O odnosu likovnih umjetnosti prema prirodi (1807.). Bitno različita forma i zadaća pojedinih djela u kojima je umjetnosti pridana značajna uloga, te Schellingovo očitovanje o vlastitoj filozofiji identiteta kao negativnoj filozofiji naspram kasnije pozitivne, rezultirali su uvriježenim shvaćanjem nekonzistentnosti uloge umjetnosti u Schellingovoj filozofiji. S obzirom da je od sredine dvadesetoga stoljeća pa sve do danas pronađen i objavljen niz rukopisa i zapisa Schellingovih predavanja, razumijevanje pojma umjetnosti u Schellingovoj filozofiji u novije se doba bitno izmijenilo. Cilj je disertacije hermeneutičkom i imanentno-kritičkom metodom protumačiti Schellingovu osnovnu misao, kako bi se iz cjeline njegova sustava odredila uloga umjetnosti. Na taj se način nastoji ukazati na konzistentnost i kontinuirani razvoj kako pojma umjetnosti tako i cjelokupnoga sustava Schellingove filozofije. Friedrich Wilhelm Joseph Schellingʼs lectures on the philosophy of art can be considered a unique attempt in the history of philosophy at providing art with a scientific basis. However, they are not notable for being the only such endeavor, as similar attempts were made even before Schelling, but because he made art an essential and indispensable part of the entire system of philosophy. Schellingʼs notion of art is not limited to establishing art as a science, but in his system, it is understood as the organon and document of philosophy and, therefore, as the completion of transcendental idealism. Schelling’s lectures on the philosophy of art were first held in Jena in 1802/1803 and were repeated several times in Würzburg, where he continued his academic work after leaving Jena. Unlike philosophy of nature and transcendental philosophy, Schelling’s philosophy of art was not published during his lifetime. These lectures, entitled Philosophy of Art, were posthumously published by Schellingʼs son, Karl Friedrich August Schelling, in the fifth volume of Schelling’s Complete Works, containing lectures both from Jena and Würzburg. Since Schelling did not intend to publish these lectures, he did not finalize them. From the middle of the twentieth century to the present day, nine more lecture transcripts have been found. The Jena transcript by Johann Friedrich Heinrich Schlosser, published in the second part of the sixth volume of the Historical-Critical Edition, is of a particular note. Bearing in mind Schellingʼs ambiguous statement about his own earlier philosophy as a mere negative philosophy and many later interpretations by his critics of the role of art he presented in the last chapter of the System of Transcendental Idealism, it is the newly found transcripts that provide new insights into the interpretation of the role of art in Schellingʼs system. The sixth volume of the Historical-Critical Edition is dedicated to the Philosophy of Art and was published in two volumes in 2018 by the Bavarian Academy of Sciences, which has been republishing his works together with newly found manuscripts and transcripts. Furthermore, the sixth volume provides not only new insights into common interpretations that his earlier philosophy has been surpassed in the later works and that the notion of art is presented inconsistently in various works but also sheds new light on the relationship between Jena and Würzburg lectures. Considering the subsequently gathered manuscripts and transcripts of Schellingʼs lectures, our doctoral dissertation examines the role of art in specific periods of Schellingʼs philosophy in order to support the hypothesis that art has a continuous and consistent role in the development of his system of philosophy and that seemingly contradictory views on art should be viewed in terms of the task and context of a particular work. In order to consistently substantiate the hypothesis, the first three chapters are divided according to these periods and consider works that have directly or indirectly contributed to the understanding of the concept of art. The first chapter examines the earliest period of Schellingʼs philosophy from 1794 to 1800, focusing on a collection of articles entitled A General Review of the Latest Philosophical Literature, in which philosophy of art is for the first time mentioned as the third basic part of philosophy, combining the philosophy of nature and transcendental philosophy. Furthermore, it focuses on the final sixth chapter of the System of Transcendental Idealism, in which art is understood as the completion of transcendental idealism, therefore, the general organon and capstone of the overall philosophy. The second chapter presents the period of the philosophy of identity from 1800 to 1806. It is particularly significant as the lectures on the philosophy of art were held on several occasions during that period. After elaborating on the philosophy of nature in the period from 1797 to 1799 and completing the system of transcendental philosophy with the notion of aesthetic intuition in art in 1800, Schelling focused on establishing a system of the overall philosophy. The chapter aims to demonstrate that Schelling, with the unity of philosophy of nature and transcendental philosophy, laid the foundation for presenting his overall system, which only confirms that in the philosophy of identity, art is no longer regarded as the main subject matter. Instead, he treats art concerning the whole system. In doing so, the second chapter considers the basic concepts of the Philosophy of Art, thus accentuating the general views of real-idealism in Schellingʼs interpretations of specific forms of formative and verbal arts. The fact that Schelling relied heavily on other authors in preparing his lectures gave many later interpretations reason to challenge his originality, therefore, the chapter emphasizes his original thought based on the interpretation of general views. After considering the role of art in Schellingʼs early philosophy, having concluded that the role of art has not fundamentally changed, the third chapter discusses the notion of art in the first Munich period from 1806 to 1815. Just as in the second chapter the role of art is viewed concerning philosophy, so in the third chapter it is considered concerning religion. The emphasis is placed on Schellingʼs speech at the Academy of Fine Arts in Munich in 1807 entitled On the Relation of the Formative Arts to Nature. Furthermore, the notion of art is placed in the broader context of Schellingʼs attempt to establish historical philosophy. After covering the historical context of the development of Schellingʼs system of philosophy from 1795 to 1815 and pointing out the consistent role of art in the overall system, the fourth chapter elaborates on the romantic idea of the return of science to poetry, present in all periods of his work. By presenting the elementary moments of the fall from the absolute and the return to it, the chapter seeks to substantiate the view that Schellingʼs system of realidealism is fundamentally aesthetic. The final section of the fourth chapter summarizes the relationship between earlier negative and later positive philosophy to further consistently elaborate on Schellingʼs overall philosophy, and confirms that art has the same role in positive philosophy, although it is no longer the issue under consideration.

Schellingovi spisi o Dobima svijeta pripadaju srednjem razdoblju njegova stvaralaštva. Glavni predmet tih spisa čini ideja vremena koja se prikazuje po metodi povijesne filozofije. Ta metoda je bitno različita od dotadašnjih Schellingovih prikaza ideje vremena u kontekstu sistematskih spisa filozofije prirode. U povijesnoj filozofiji, u koju spadaju fragmentarni zapisi Doba svijeta, vrijeme se javlja kao ideja nutarnje organizacije božanskog bitstva, a filozofijski opis te organizacije utoliko je prikaz nutarnjeg događanja u životu postajućeg Boga. Naspram čisto racionalne filozofije, koja samo negativno prikazuje posebne momente u povijesti božanskog života, Doba svijeta predstavljaju Schellingov pokušaj pozitivnog prikaza te povijesti i utoliko su nezaobilazna za razumijevanje razlikovanja negativne i pozitivne filozofije u kasnom Schellingovu stvaralaštvu. Od svih tekstova koji obrađuju temu Doba svijeta, tri potpunije verzije spisa obrađuju epohu „Prošlosti“. Tekstovi fragmenata o „Sadašnjosti“ najvećim dijelom sadrže samo pripremu i prijelaz u novu knjigu. Od predviđene treće knjige o „Budućnosti“ ostala je sačuvana možda samo skica sadržaja. U prvom poglavlju rada prikazan je osnovni Schellingov biografski i filozofijski put, praćen do onih mjesta u spisima kada se Dobā svijeta prestaju javljati kao djelo koje je Schelling tijekom dugog razdoblja najavljivao, poglavito u korespondenciji. Drugo poglavlje ukratko donosi izvještaj o trenutnom stanju Schellingove rukopisne ostavštine i iznosi opću kronologiju otkrića značajnih Schellingovih rukopisa nakon njegove smrti. Treće poglavlje izlaže Schellingovo shvaćanje vlastitog položaja i uloge u povijesti filozofije, s obzirom na pozno razlikovanje negativne i pozitivne filozofije, kojim Schelling povratno tumači cijelu povijest filozofije u dvije usporedne linije – čisto racionalne i povijesne odnosno pozitivne filozofije. U četvrtom poglavlju obrazlažu se bitne značajke engleskog prirodoslovlja do kraja 18. stoljeća uz objašnjenje suprotnosti temeljnih polazišta Schellingova i Goetheova religijsko-prirodnog nazora spram takva stava u prirodoslovlju. Kao osnovnu karakteristiku engleskog empirizma Schelling ističe uklanjanje ideja iz filozofije prirode, s kobnim posljedicama takva stajališta na razvoj prirodne znanosti. Peto poglavlje prikazuje Schellingovu filozofiju prirode u sistemu cjelokupne filozofije, gdje se pojam vremena javlja u sklopu deduktivnog izvođenja osnovnih pojmova iz ideje apsolutnog identiteta. Šesto poglavlje prikazuje Schellingovo shvaćanje filozofije kao znanosti. Dinamističko stajalište iz filozofije prirode Schelling primjenjuje na logički ustroj znanstvenog mišljenja, s krajnjim poljedicama na području ontologije. Shvaćanje znanosti kao kretanja u središte filozofijskog interesa postavlja dušu kao princip kretanja i vezu, odakle se u antropološkoj shemi duša poistovjećuje sa samom znanošću. Sedmo poglavlje preuzima rezultat antropološke sheme i pokazuje ulogu duše u metodi istraživanja povijesne filozofije, što Schelling stavlja kao uvodne postavke spisima Dobā svijeta. Osmo poglavlje detaljno prikazuje glavni dio najpotpunije verzije spisa Dobā svijeta u kojem se izlaže konstrukcija ideje Boga. Konstrukcija triju principa u božanskom bitstvu zaokružuje pojam iskonske prirode, prikazane u rotacijskom kretanju, koje se prekida slobodnom duhovnom odlukom. Slobodna odluka je početak vremena, a ono se u cijelosti određuje kao uzastopni slijed potencija u Bogu. Time se zaokružuje pojam prirode u Dobima svijeta kao sadržaj epohe „Prošlosti“. Deveto poglavlje izlaže sadržaj preostale dvije verzije spisa Dobā svijeta, naglašavajući razliku u prikazima geneze božanskog bitstva. U najstarijoj verziji spisa izložena je i „genealogija vremena“. U tom dijelu Schelling iznosi svoju ideju vremena, po kojoj je ono strukturirano kroz tri vječna eona. Nasuprot mehanicističkom poimanju vremena, Schellingova ideja o eonima omogućuje razmatranje vremena kako u tjelesnom tako i duhovnom svijetu. Deseto poglavlje izlaže Schellingove fragmente o „Sadašnjosti“ i skicu sadržaja za knjigu o „Budućnosti“. Iz fragmenata se dade protumačiti što je Schelling namjeravao prikazati u objema zasebnim knjigama: knjiga o „Sadašnjosti“ prikazivala bi genezu vidljive prirode i svijeta duhova, a u „Budućnost“ ponovno sjedinjenje tih dvaju svjetova u posljednjem vremenu svijeta. Jedanaesto poglavlje zaključno izlaže glavne točke rada i prikazuje cjelinu kretanja iz negativne u pozitivnu filozofiju kao filozofiju apsolutnog duha. Potonja odgovara duhu kao mišljenju trećeg eona, budućnosti. Schelling's philosophical writings Ages of the World belong to the middle period of his intellectual work. The main subject of these writings is the idea of time, brought forward using a particular method of historical philosophy. This method is essentially different from all the previous deductions of the idea of time Schelling worked through in his systematical writings of philosophy of nature. The idea of time, as described in historical philosophy, appears as the idea of inner organisation of a divine being, and to describe philosophically that organization, means to reveal inner occurrences in the life of emerging God. In contrast to the pure rationalistic philosophy, which describes distinguishing moments in the historical life of the divine only negatively, Ages of the World represents Schelling's attempt to share positive description of that same history. Therefore, Ages of the World is inevitable for understanding the difference between negative and positive philosophy in the late period of Schelling's philosophical work. Among all writings that discuss the topic of Ages of the world, three versions of the writing describe the age of „Past“. The fragments on the „Present“ mostly contain only preparation and transition into the next book. The third book, which Schelling envisioned to describe the age of the „Future“, remains preserved only as one short draft. The first chapter of this doctoral thesis aims to illuminate Schelling's biographical path, up until the point where his Weltalter-project is mentioned no more, particularly in his correspondence with the publisher. The second chapter briefly reports on the current state in the publishing history of important Schelling's handwritings periodically discovered after his death. The third chapter describes Schelling's understanding of his own position and role in the history of philosophy. He explained this position in various ways, but the most significant understanding that he developed later refers to the distinction between negative and positive philosophy. These two philosophies he called pure rational and historical philosophy. The basic distinction between the two resides in Schelling's understanding of history of philosophy from Aristotle onwards predominantly as a history of negative philosophy. In Schelling's earlier work (for ex. Propaedeutics of Philosophy, 1804.), it is depicted as a history of advancement of reflection, while at the same time positive philosophy followed its course unto tradition of mystics and theosophy. Therefore, Schelling saw into history of philosophy as history of negative philosophy not overcomed, and unrealized positive philosophy, and his role would be to bring forth that very transition from negative to positive. His mature review of his earlier works shows that the tool needed to perform that transition lies in his systematic philosophy of nature. The fourth chapter aims to describe the main characteristics of the English empirical natural science as of late 18th century, and how it completely contrasts the fundaments of Schelling's and Goethe's natural philosophy. Schelling remarks that the main and the most fatal characteristic of english empirical view of nature is its tendency to exclude ideas out of natural research. That stance he shares with Goethe's teaching on metamorphosis. Goethe insisted on developing a faculty that is capable to see the idea using intuition. The latter should be applied on cognition of particular phenomena. Schelling however, aimed to translate Goethe's thought of metamoprhosis on the entire universe. The fifth chapter describes Schellings unique philosophy of nature and its position in the system of the entire philosophy. Particular concepts of space and time as two factors of illusory life of things are depicted as different types of falling out of original identity. The concept of time is defined deductively from the idea of absolute identity which is the principle of Schelling's systematical philosophy, but unlike the space which is a breakdown of identity into totality, time is a phenomenon of imagination (Einbildung) of original identity into physicality, so producing every durance. Chapter six derives Schellings understanding of science in itself. He concieved science as a dynamical system and he applied this viewpoint onto logical structure of science and drew the consequences into the field of ontology. Application of dynamic thinking on science results in a different understanding of logic of judgements: judgements have local, not absolute and generally applicable meaning/value. Therefore, science as a system of knowledge is essentially understood as a movement, as opposed to a static system of generally applicable prepositions. The concept of science as a movement places the soul into the centre of philosophical interest, interpreting it as the principle of inner movement and as a real bond. Therefore Schelling identifies science and soul in his so-called „anthropological scheme“. The seventh chapter gathers the results of „anthropological scheme“ and presents the significant role of the soul for the research in historical philosophy. This role and identity of the soul and science Schelling applied as the main introductional standpoint in the Ages of the World. To the soul as a bond (Band) itself, Schelling attributed so called „conscientia creationis“ (Mittwissenschaft der Schöpfung). It is the potential knowledge of everything that participates in the time of God and the world. This secret knowledge guarantees the entire path of the scientific movement – the beggining, the middle, and the end. Chapter eight extensively presents the main part of all three versions of the Ages of the World, with respect to the construction of idea of God. The construction of the three principals in the divine being rounds itself into the concept of primal nature, perceived as being captured in rotational movement. This unorderly movement is being stopped only by the decision of free spiritual act. The free decision therefore makes the beginning of time, so that the time is completely being determined as succesion of potencies in God. This succesion as the concept of nature is also the content of the „Past“. This past is the time of initial primeval nature, out of which two foundations arise: one of which is the world of visible nature, the other of the so called world of spirits. Chapter nine presents the content of the other two remaining versions of the „Past“, stressing out the difference in Schellings descriptions of the inner life of the divine being. The oldest version contains also the so-called „genealogy of time“ with its main subject – the idea of time. The time is organised in three eternal ages. In opposition to the mechanistic time-concept, Schelling`s idea of eternal time-ages enables us to consider time in physical as well as in spiritual aspect. Considering that, according to Schelling, homogenous and abstract time does not exist. Measurement of time as a form of reality is possible only through the power that counts changes that a thing had beard or experienced in its life. That being said, Schelling's understanding of time explicates Aristotle's notion of time as a number of movement which could not exist without soul as a cause of movement and a mind in soul which counts those movements. On the other hand, time could be understood as a power of measuring through which spirit encompasses all changes of a certain gender of being that fall into his domain. Therefore, the spirit is the ruler of time that divides everything that is, in three main moments. Chapter ten presents Schelling's fragments regarding the book of „Present“ and a short contentdraft on „Future“. These fragments instructively show Schellings intentions regarding both remaining books: in the book of „Present“ he intended to describe the genesis of visible nature and the world of spirits, and the book of „Future“ was supposed to demonstrate the reunion of those two worlds in the last age of the world. Time constitution of history takes human existence as a position of being-expelled from the centre of creation, which caused nature to become his present, and the world of spirits to become his future towards which he aspires. But, according to the idea of creation, the man is that kind of a being to whom nature should have been his past – likewise primaeval nature to God – and the world of spirits true present. Therefore, man's original fall is the preposition of Schelling's philosophy, and it results with the need to restore his spiritual-historical essence. That restorance could only be accomplished if a cognition becomes spiritualised, and that remains the primary task of the positive philosophy. Chapter eleven concludes with pointing out the main marks on the subject with rounded description of the entire movement from negative to positive philosophy. Knowledge of this movement is recognised in this PhD thesis as a philosophy of absolute spirit. The latter corresponds to the spirit as the form of thinking in the age of future.

U ovom radu obrađuje se pojam vremena s gledišta fizičara Alberta Einsteina i filozofa Henrija Bergsona. Bazira se na djelu Jimene Canales The Physicist and the Philosopher - Einstein, Bergson, and the Debate That Changed Our Understanding of Time, ali se služimo i drugom pomoćnom literaturom koja svjedoči o slavnoj debati između Einsteina i Bergsona. Detaljnije su prikazani njihovo poimanje vremena, među ostalim i Einsteinova opća i specijalna teorija relativnosti (osobito vrijeme u njima), Bergsonovo poimanje trajanja i intuicije, njihove međusobne kritike, te druge teorije kao paradoks blizanaca, te poimanje prostorvremena u filozofiji općenito. U zaključku je donesen sud u kojem se vrijeme smješta u područje metafizike, te još jedan ishod koji je rasprava o vremenu donijela filozofiji, a to je etabliranje svoje autonomije u akademskom svijetu. This paper deals with the concept of time from the point of view of physicist Albert Einstein and philosopher Henri Bergson. It is based on the work of Jimena Canales, The Physicist and the Philosopher - Einstein, Bergson, and the Debate That Changed Our Understanding of Time, but also on other supporting literature that bears witness to the famous debate between Einstein and Bergosn. Their concept of time is presented in more detail, as are Einstein's general and special theory of relativity (especially time in both of them), Bergson's concept of duration and intuition, their mutual criticisms, and other theories such as the twin paradox, and the concept of time in philosophy in general. In the conclusion, a judgment was made in which time is placed in the realm of metaphysics, and another outcome that the debate on time brought to philosophy, which is the establishment of its autonomy in the academic world.

U ovom radu obrađuje se filozofija Johna Lockea, “oca liberalizma”. Obrađuje se njegovo kapitalno djelo političkog liberalizma, Dvije rasprave o vladi, gdje u početnom dijelu ruši “božansko pravo” kraljeva na vlast nad podanicima koji su svedeni na poziciju roblja. Locke izvodi od ideje o prirodnim, neotuđivim pravima na život, slobodu i vlasništvo kako su ta pojedinačna prava postojala prije nastanka države – država je umjetna tvorevina koja nastaje prijelazom iz prirodnog stanja u političku zajednicu uzajamnim sporazumom jednakih pojedinaca koji pristaju na nastanak države. Izvodi koncept vlasništva kao najvažnije pravo gdje se čovjek afirmira kao osoba, vlasništvo je utjelovljenje osobe, jer nasuprot pravu vlasništva, pravo života i slobode nije apsolutno jer, po Lockeu, pojedinac je vlasništvo Boga, stoga ne može ni uništiti ili prodati u roblje ono što nije njegovo. Novina u filozofiji politike jest njegova podjela vlasti gdje vlast razdvaja na zakonodavnu, izvršnu i federativnu. Uvodi moralno pravo na otpor i revoluciju ako pojedinci smatraju kako su im prirodna prava ugrožena od strane suverena. Razvija i teoriju vjerske tolerancije te postavlja zid između države i crkve. Obrađuje se i utjecaj na formiranje političkog sustava SAD-a. Prikazuje se i utjecaj na slobodarsku misao, sa naglaskom na filozofiju Roberta Nozicka., In this work, we'll cover and elaborate the philosophy of John Locke, ''the father of liberalism’’. We’ll cover his magnum opus of political liberalism, Two treatises on Government, where he breaks apart the ‘’divine right’’ that kings had over their subjects who were often reduced to the position of slaves. From the ideas of natural, inalienable rights to life, freedom, and ownership he deduces how those individual rights came to be long before countries were created – a country is an artificial creation created by transitioning from a natural state into a political union by a mutual agreement made by equal individuals who agree to the creation of that country. He deduces how the concept of ownership is the most important right, a right where a human affirms themselves as a person, ownership is the embodiment of a person because, as opposed to the right of ownership, the right to life and freedom is not absolute because, according to Locke, an individual is the property of God, therefore he cannot destroy or enslave what doesn’t belong to him. A novelty in the philosophy of politics is his division of authority where he separates authority into legislative, executive, and federative branches. He introduces the moral right to opposition and revolution if individuals feel like their natural rights are being compromised by a ruler. He also develops the theory of religious tolerance and introduces the separation of church and state. We’ll also cover his influence on the formation of the political system of the United States of America. His effect on free thinking will also be showcased, with special attention given to the philosophy of Robert Nozick

Središte interesa ovog završnog rada moralno je zlo s pozicije društva, a ne s pozicije pojedinca; ciklično zlo, još znano i kao makrosocijalno zlo prema Andrzeju M. Łobaczewskom, koje obuhvaća čitave nacije i narode i tijesno je povezano s psihopatijom. Nadalje, ovaj završni rad usredotočen je na interdisciplinarnom pristupu koji povezuje psihološke elemente u knjizi Łobaczewskog Politička ponerologija – znanstvena studija o prirodi zla prilagođenog za političke svrhe s radovima Georga Wilhelma Friedricha Hegela i Franza Neumanna, poglavito Hegelovu Fenomenologiju duha, Filozofiju povijesti te Neumannovu Demokratsku i autoritarnu državu. Poseban naglasak je stavljen na Hegela, tri konstitutivna autora koja su onova ovog završnog rada., The main focus of this final paper is moral Evil from the position of the society rather than the position of the individual; the cyclical Evil, also called macrosocial Evil by Andrzej M. Łobaczewski, which controls entire nations and societies and is closely related to psychopathy. Furthermore, this paper is based on an interdisciplinary approach which connects psychological elements in Łobaczewski's Political Ponerology: A Science on the Nature of Evil Adjusted for Political Purposes with the works of Georg Wilhelm Friedrich Hegel and Franz Neumann, namely Hegel's The Phenomenology of Spirit, Lectures on the Philosophy of History and Neumann's The Democratic and The Authoritarian State. With special emphasis put on Hegel, the three authors constitute the basis of this final paper.

Analiza koncepta otuđenog rada kod Karla Marxa i moguće rješenje unutar koncepta samoupravljanja Marxov koncept otuđenog rada jedan je od najvrjednijih njegovih doprinosa humanističkoj misli. Kroz ovaj rad nastoji se prikazati teorijska pozadina evolucije tog pojma, pozivajući se prije svega na Hegelova i Feuerbachova tumačenja. Marxov uvid u prednosti i nedostatke ovih tumačenja doprinio je reinterpretaciji koncepta otuđenog rada, zacrtavajući jedan potpuno novi put njegova razmatranja. Navodeći četiri tipa otuđenja (od proizvoda, od proizvodnog akta, od svoje esencije i od drugih ljudi), Marx je istaknuo mehanizme putem kojih se čovjek može otuđiti i postavio pitanje je li pritom moguće razotuđenje i na koji način takvo što postići. Prilikom analize mogućih načina razotuđenja, u Marxovoj se misli izdojio, između ostalog, i koncept udruženja slobodnih radnika, u historiji poznatiji pod sintagmom 'radničko samoupravljanje'. Dublje razumijevanje načina na koji se taj koncept razvijao zahtijeva kratko navođenje teorijskih konstatacija ne samo Karla Marxa, već i anarhista i socijal-utopista čija su djela manevrirala s različitim varijacijama ostvarenja jedne takve tvorevine. Ipak, među njima su postojale značajne idejne razlike koje su prokopavale teorijski jaz i diferencirale Marxovo razmišljanje od navedenih. Inspirirajući se nadalje historijskim fenomenom Pariške komune, Marx je potvrdio svoja prijašnja stajališta, ali i dobio konkretniji uvid u neke njezine probleme. Da bi rad bio potpuno zaokružen, nezaobilazno je usputno razmotriti prvo nominalno ostvarenje radničkog samoupravljanja u čitavoj zemlji (Jugoslaviji) koje nam više no očito prikazuje veliki nesrazmjer između teorije i provođenja iste ideje u praksu. Tako se problem razotuđenja, pozivajući se na historijsku praksu, prividno čini nerješivim. Međutim, imajući u vidu plastičnost čovjekova bića, otvara se kao stalni izazov i težnja čovječanstva., Karl Marx’s Concept of Alienated Labor and a Possible Solution within the Concept of SelfManagement Karl Marx’s concept of alienated labor remains one of his most valuable contributions to humanist thought. This paper aims to demonstrate the theoretical background of the evolution of that term, referring above all to Hegel’s and Feuerbach’s interpretations. Marx’s insight into the advantages and disadvantages of these interpretations contributed to the reinterpretation of the concept of alienated labor, charting a completely new way of considering it. By stating four types of alienation (from the product, from the act of production, from one’s essence, and from other people), Marx pointed out the mechanisms through which a person can become alienated and asked the question of whether dealienation is possible and how to achieve it. During the analysis of possible ways of dealienation, Marx’s thought produced, among other things, the concept of the association of free workers, better known in history under the phrase ‘workers’ self-management’. A deeper understanding of the way in which this concept developed requires a brief mention of the theoretical statements not only of Karl Marx but also of anarchists and social utopians whose works maneuvered with different variations of the realization of such a formation. Nevertheless, there were significant ideological differences between them that made the theoretical gap and differentiated Marx’s thinking from those mentioned above. Further inspired by the historical phenomenon of the Paris Commune, Marx confirmed his previous views but also gained a more concrete insight into some of its problems. In order to fully encompass the paper, it is unavoidable to consider the first nominal achievement of workers’ self-management in an entire country (Yugoslavia), which more than obviously shows a great disparity between theory and the implementation of the same idea in practice. Thus, the problem of alienation, referring to historical practice, seems to be insoluble. However, bearing in mind the plasticity of the human being, it opens up as a constant challenge and aspiration of humanity

Ovaj rad prikazuje Cassirerovu teoriju simboličkih oblika, odnosno teoriju simboličkog sustava. Sustav simboličkih oblika je jedan jedinstveni sustav preko kojeg Cassirer želi objasniti načine, mogućnosti i specifičnosti čovjekovog spoznavanja svijeta. Preko simboličkih formi čovjek oblikuje svijet. Zbog njegovih osobitosti, simboli su čovjekovi nužni načini komuniciranja sa svijetom jer je „razapet“ između podražaja i doživljaja. Simbolički sustav ili mreža jedan je progresivan sustav koji pokušava objasniti čovjekovu cjelokupnu spoznaju. Simbolički oblici koje Cassirer izdvaja bitnima za ljudsku spoznaju su mit, religija, jezik, umjetnost, povijest i znanost. Svaki od tih oblika ističe se na sebi svojstven način, ali isto tako svaki prethodni simbolički oblik na neki način utječe na drugi. Ipak, svaki od simboličkih oblika ima svoju samostalnost i specifične načine razvitka i kretanja, kao i da jedan simbolički oblik ne ukida drugi, već se samo nadopunjuju u sveukupnoj shemi simboličkog sustava. Teoriju simboličkog sustava Cassirer gradi u svrhu izgradnje jedinstvene filozofijske antropologije koja daje odgovore na brojna pitanja o čovjeku., This work presents Cassirer's theory of symbolic forms, the theory of the symbolic system. The system of symbolic forms is a unique system through which Cassirer wants to explain the ways, possibilities and specifics of man's knowledge of the world. Through symbolic forms, a man build a world. Because of their peculiarities, symbols are man's necessary ways of communication with the world because he is "crussified" between stimulus and experiences. A symbolic system or symbolic chain is a progressive system that tries to explain man's entire knowledge. The symbolic forms that Cassirer singles out as essential for human knowledge are myth, religion, language, art, history and science. Each of these forms stands out in its own way, but also each previous symbolic form in some way influences the other. Nevertheless, each of the symbolic forms has its own independence and specific ways of development and movement, as well as that one symbolic form does not abolish the other, but only complements itself in the overall scheme of the symbolic system. Cassirer builds the theory of the symbolic system by a purpose to build a unique philosophical anthropology that provides answers to numerous questions about man.

Američka suvremena filozofkinja Martha C. Nussbaum odlučila se obračunati s oprekom nastalom u samim počecima filozofije: emocije i razuma. Postavivši emocije u središte svoje misli, nadilazi klišeje o emocijama dajući im kognitivnu i narativnu dimenziju, pišući o inteligenciji emocija. Svoje stajalište naziva neostoičkim i neoaristotelovskim, neprestance se u svojoj misli vraćajući na Aristotela i helenističke škole. Za Nussbaum emocije su „procjene ili vrijednosni sudovi kojima se stvarima i osobama izvan čovjekove kontrole pridaje velik značaj za čovjekovu sreću“. (Nussbaum, 2019a: 17) Redefinirajući emocije, ključnu ulogu imaju emocije samilosti i ljubavi. Nussbaum razotkriva ljudsku krhkost, ranjivost i kopa po srži ljudskog srca. Ispreplićući teoriju emocija, etiku i estetiku, književnost biva prepoznata kao zrcalo ljudskih emocija podobnijom za analizu od nekih filozofskih radova, dovodeći u pitanje odnos ta četiri područja koja Nussbaum inkorporira u svojim knjigama stvarajući svoj stil pisanja, suočavajući se s temeljnim pitanjima mogućnosti dobrog života., The American contemporary philosopher Martha C. Nussbaum decided to deal with the opposition that arose in the very beginnings of philosophy: emotion and reason. Placing emotions at the center of hers thought, she goes beyond clichés about emotions by giving them a cognitive and narrative dimension, writing about the intelligence of emotions. Her’s point of view is known as neo-Stoic and neo-Aristotelian, constantly returning in her thoughts to Aristotle and the Hellenistic schools. For Nussbaum, emotions are "evaluations or value judgments that attach great importance to things and people beyond human control for human happiness." (Nussbaum, 2019a: 17) Redefining emotions, emotions of compassion and love play a key role. Nussbaum reveals human fragility, vulnerability, and prospects into the core of the human heart. By intertwining the theory of emotions, ethics and aesthetics, literature is recognized as a mirror of human emotions more suitable for analysis than some philosophical works, questioning the relationship of these four areas that Nussbaum incorporates in her books creating her writing style, facing the fundamental questions of the possibility of a good life.

Ovaj završni rad bavi se temom djece i umirovljenika u filozofskoj praksi Lou Marinoffa. Da bismo bili bolje upoznati s samom temom, prvo smo objasnili što točno podrazumijeva filozofska praksa općenito. Tako, nakon uvoda, fokusirali smo se na samog Lou Marinoffa koji je jedan od vodećih filozofa za filozofsku praksu i osnivač Američkog društva za filozofsku praksu (APPA). Svoje istraživanje fokusira na tome kako je vodstvo u filozofiji nov i praktičan način za navigiranje kroz život i poticanje stvaranja svojih mišljenja o bitnim životnim i filozofskim temama. Nastavljajući dalje u radu, bavili smo se različitim vrstama filozofske prakse, počinjući s filozofskim savjetovanjem koje je možda i najopipljiviji oblik ove vrste filozofije. Bazira se na razgovoru između filozofa i klijenta ili sugovornika u kojem potonji iznosi svoje dileme ili životne probleme, nakon čega filozof navodi potencijalna rješenja za te probleme koje nalazi u idejama prošlih filozofa. Nastavljajući dalje, fokusiramo se na filozofski café – organizirane filozofske razgovore koji potiču rast u filozofiji kroz rasprave o raznim filozofskim temama. Slijedeći taj trag, dalje se bavimo filozofijom za studente te filozofijom za zatvorenike. Oba podnaslova se bave objašnjavanjem kako filozofiju dovesti u te grupe ljudi te na koji način ih zainteresirati za filozofiju kako bi im možda i pomogla. Iza toga se bavimo kritičkim mišljenjem – skoro pa najključnijem aspektu filozofske prakse općenito, gledajući na njega kao cilj do kojeg težimo doći filozofskim promišljanjem. Za kraj, detaljnije promatramo što je zapravo filozofska praksa za Lou Marinoffa te pobliže prikazujemo filozofiju s djecom te umirovljenicima, ističući važnost i ciljeve tih vrsta filozofske prakse, This thesis deals with the theme of children and pensioners in Lou Marinoff's philosophical practice. In order to be better acquainted with the topic itself, we first explained what exactly philosophical practice entails in general. So, after the introduction, we focused on Lou Marinoff himself, who is one of the leading philosophers of philosophical practice and the founder of the American Philosophical Practitioners Association (APPA). He focuses his research on how leadership in philosophy is a new and practical way to navigate through life and encourage the formation of your own opinions on important life and philosophical topics. Continuing further in the work, we dealt with different types of philosophical practice, starting with philosophical counselling, which is perhaps the most tangible form of this type of philosophy. It is based on a conversation between a philosopher and a client or interlocutor in which the latter presents his dilemmas or life problems, after which the philosopher lists potential solutions to these problems that he finds in the ideas of past philosophers. Moving on, we focus on philosophy cafés—organized philosophical conversations that encourage growth in philosophy through discussions on various philosophical topics. Following this lead, we continue to deal with philosophy for students and philosophy for prisoners. Both subtitles deal with explaining how to bring philosophy to these groups of people and how to get them interested in philosophy so that it might help them. After that, we deal with critical thinking—almost the most crucial aspect of philosophical practice in general, seeing it as the goal we strive to achieve through philosophical reflection. Finally, we take a closer look at what philosophical practice actually is for Lou Marinoff and approach philosophy with children and pensioners in more detail, highlighting the importance and goals of these types of philosophical practice.

Tema ovog rada je popularna filozofija, tj. popularizirana filozofija i filozofija popularnih pojava u srednjoškolskom obrazovanju u Republici Hrvatskoj. S obzirom na nagli porast objavljenih radova iz područja popularne filozofije i filozofije u obliku različitom od teksta, npr. stripu ili filmu (većinom u engleskom govornom području), istražila se mogućnost njezinog uvođenja u nastavu Filozofije s ciljem zanimljivijeg, pristupačnijeg i lakšeg razumijevanja nastavnog sadržaja kod učenika. Također, cilj istraživanja predstavlja povezivanje Filozofije s ostalim predmetima kao i sa svakodnevnim životom učenika radi često pripisivane apstraktnosti predmeta i teškog shvaćanja nastavnog gradiva. Istraživanje je podijeljeno u tri osnovna poglavlja: (1) Pojmovna analiza popularne filozofije, (2) Remodeliranje Godišnjeg plana i programa Filozofije i (3) Anketiranje učenika o postojećem i predloženom modelu nastave Filozofije. U prvom dijelu rada analizira se pojam popularne filozofije i njezina podjela na populariziranu filozofiju i filozofiju popularnih pojava. Nadalje, daju se primjeri vezano za populariziranu filozofiju (putem stripa i filma) i filozofiju popularnih pojava (putem društvenih mreža, filma, mode, glazbe i sporta). Drugi dio rada bavi se remodeliranjem Godišnjeg plana i programa za Filozofiju, tj. daje se pregled i procjena postojećih inačica planova i programa (kao i novog kurikuluma temeljem Cjelovite kurikularne reforme), zatim prijedlog povezanost Filozofije s drugim predmetima te prijedlog nove inačice koja bi uključivala popularnu filozofiju (populariziranu filozofiju i filozofiju popularnih pojava) i povezanost s drugim predmetima. Zaključno, treći dio rada odnosi se na provedenu anketu među učenicima srednjih škola koji pohađaju predmet Filozofija u Republici Hrvatskoj, kao i na dosadašnja provedena istraživanja te važnost mišljenja učenika o odgojno-obrazovnom procesu. Rezultati istraživanja pokazuju kako postoji razlika između nepopularne i popularne filozofije te da je popularna filozofija dio filozofije. Nadalje, popularna filozofija doprinosi Filozofiji ne samo metodom nego i sadržajem te popularizacija Filozofije kao i povezanost Filozofije s drugim predmetima doprinosi lakšem shvaćanju nastavnog sadržaja. Također, popularna filozofija je primjenjiva u srednjoškolskoj nastavi, odnosno moguće je ponuditi novi remodelirani Godišnji plan i program za Filozofiju koji bi uključivao popularnu filozofiju (populariziranu filozofiju i filozofiju popularnih pojava) i povezanost s drugim predmetima. Na koncu, srednjoškolski učenici bi prihvatili novi model ukoliko bi bio bliži njihovim izvannastavnim, školskim i izvanškolskim aktivnostima, interesima te hobijima. The topic of this paper is popular philosophy, i.e. popular philosophy and philosophy of popular phenomena in high school education in the Republic of Croatia. Given the rapid increase in published works in the field of popular philosophy and philosophy in a form other than text, e.g. comics or film (mostly in English speaking area), the possibility of its introduction into the teaching of Philosophy was explored in order to make teaching content more interesting, accessible and easier among students. Also, the aim of the research is to connect Philosophy with other subjects as well as with the daily life of the students because of the often attributed abstractness of the subject and difficult understanding of the course material. The research is divided into three main parts: (1) Conceptual analysis of popular philosophy, (2) Remodeling of the Annual plan and program for Philosophy and (3) Interviewing students on the existing and proposed model of teaching Philosophy. The first part of the paper analyzes the concept of popular philosophy and its division into popular philosophy and philosophy of popular phenomena. Furthermore, examples are given regarding popular philosophy (through comics and film) and philosophy of popular phenomena (via social networks, film, fashion, music and sports). The second part of the paper deals with the remodeling of the Annual plan and program for Philosophy, that is, an overview and evaluation of existing plans and programs (as well as a new curriculum based on Curricular reform), then a proposal of connections between Philosophy with other subjects and a proposal for a new version that would include popular philosophy (popular philosophy and philosophy of popular phenomena) and connection with other subjects. Inclusive, the third part of the paper deals with the questionnaire among high school students attending the Philosophy in the Republic of Croatia, as well as the research conducted so far and the importance of students' opinions on the educational process. The research results show that there is a difference between unpopular and popular philosophy and that popular philosophy is part of philosophy. Furthermore, popular philosophy contributes to Philosophy not only by method but also by its content, and popularizing Philosophy as well as connecting Philosophy with other subjects contributes to an easier understanding of the teaching content. Also, popular philosophy is applicable in high school teaching, apropos, it is possible to offer a new remodeled Annual plan and program for Philosophy that would include popular philosophy (popularized philosophy and philosophy of popular phenomena) and connections with other subjects. In the end, high school students would embrace the new model if it were closer to their extracurricular, school and extracurricular activities, interests and hobbies.

Cilj ovoga rada je analiza Rousseauove misli i njezine posljedice po pitanju slobode pojedinca unutar društvenog stanja. Primarno korištena metoda jest kombinacija analize i sinteze. Tako smo u prvom poglavlju govorili o životu i djelu autora, iz čega smo saznali kako on u prvoj fazi života gleda negativno na društvo i napredak. Tako smo u drugome poglavlju prikazali njegovo poimanje slobode te ideal slobode kao moralno djelovanje čovjeka, uz što veće pridržavanje prirodnosti. No, da bismo uopće pričali o prirodnosti kod Rousseaua, morali smo detaljno obraditi njegova dva glavna pojma prirodnog i društvenog stanja. Potom smo se bavili položajem pojedinca spram opće volje unutar države i time došli do zaključka i rezultata rada. Rezultat rada do kojeg smo došli nalaže da treba oprostiti Rousseau na nejasnoći i problemima koje nam zadaje svojim pisanjem, imajući na umu intenciju s kojom je stvarao svoja djela. Ukoliko zažmirimo na njegove mane u pisanju, možemo uvidjeti kako se ispod svega toga nalazi autor koji prognozira nevolje koje krije predstavnička demokracija te pokušava dati svoje moguće rješenje. Aim of this paper is analysis of Rousseau’s thought, and its consequences regarding individual’s freedom once inside the social state. Method primarily used is a combination of analysis and synthesis. In the first chapter we talked about author’s life and work, from which we realized that in the first stage of his life, Rousseau has a negative view upon society and progress. In the second chapter we have shown his understanding of freedom and the ideal of freedom as moral action of a man who stays, as much as possible, true to his nature. If we wanted to talk about nature in Rousseau’s thought, we had to provide detailed explanation of his two main ideas of natural and social state. Then we took upon explaining the position of individual against general will inside the state and with that, came to conclusion and the results of this paper. The result that this paper provided us, demands that we forgive Rousseau for being unclear in his writings, bearing in mind the intention that accompanies his entire work. If we close our eyes on his obvious flaws in writing, we can truly see that underneath all those initial issues, there is an author who prognosed issues that stand behind the representative democracy, and tries to provide us with his own ideas of solutions.

Rad tematizira čovjeka analizirajući suodnos njegove osjetilne i razumske naravi kroz pisanu ostavštinu Tome Akvinskoga. Cilj ovoga rada je analizirati na koji način strasti oblikuju čovjeka i njegovo životno djelovanje. U prvom dijelu rada opisani su procesi kako osjetilne, tako i razumske ljudske spoznaje. Elaboraciju spoznaje prati analiza ljudske osjetilne i razumske težnje koje su, s obzirom na objekt, bitno povezane sa spoznajom jer je ona preduvjet za težnju. Središnji dio rada bavi se temom strasti te obuhvaća definiciju strasti, moralnost strasti te opis poretka požudnih i gnjevljivih, ali i pojedinačnih strasti u Tominoj misli. Na osobit način pažnja je posvećena ljubavi, mržnji, požudi, užitku, boli, nadi, očaju, strahu, smjelosti i ljutnji, odnosno onim strastima o kojima i Toma razglaba pojedinačno. U razglabanju o ovdje navedenim strastima, ocrtana su njihova glavna obilježja kao i njihovi uzroci te učinci. This paper deals with human being by analyzing the relationship between his sensory and rational nature through the written legacy of Thomas Aquinas. The aim of this paper is to analyze how passions shape human being and his life activities. The first part of the paper describes the processes of both sensory and rational human cognition. The elaboration of cognition is followed by the analysis of human sensory and rational appetite which, with regard to the object, are essentially connected with cognition, considering that cognition is precondition for appetite. The central part in this paper deals with the topic of passion and includes the definition of passions, the morality of passions and a description of the order between concupiscible and irascibile passions, but also includes a description of the individual passions in Thomas' thought. Particular attention is given to love, hate, concupiscience, pleasure, pain, hope, despair, fear, daring and anger, respectively those passions that Thomas discusses individually. In confering about the passions listed here, their main features are outlined as well as their causes and effects.

Ovim istraživačkim radom nastojali smo pobliže istražiti odnos metafore i mišljenja, utjecaj metafora na mišljenje, nastanak i razvoj znanstvenih teorija, filozofskih stavova i svakodnevnog govora. Istraživačku osnovu rada čine dvije različite teorije metafora: Lakoff-Johnsonova teorija konceptualne metafore razvijena u okvirima kognitivne znanosti i lingvistike te Blumenbergova apsolutna metafora razvijena u sklopu projekta metaforologije. Kritičkom analizom i interpretacijom dotičnih teorija nastojali smo iznijeti osnovne teorijske dosege konceptualne teorije i projekta metaforologije, ukazati na povijesni razvoj teorija, metodološke pretpostavke i postupke klasificiranja metaforičkog sadržaja prisutnog u mišljenju te ukazati na međusobne sličnosti, teorijska podudaranja i razmimoilaženja. Unutar istraživačkog ekskursa posvetili smo posebnu istraživačku pažnju nastanku i razvoju ključnih pojmova psihoanalize, odnosno utjecaju prenesenog značenja na formiranje psihoanalitičke terminologije. Nastojali smo pokazati da ključni pojmovi Freudova otkrića nesvjesnog nisu lišeni metaforičke osnove; naprotiv, terminologija Tumačenja snova, kao inovativnog znanstvenog promišljanja psihičkog mehanizma, uvelike se oslanja na metaforu kao pomoćno sredstvo pri oblikovanju znanstvene terminologije. Unutar istraživačkog ekskursa nastojali smo također ukazati i na neraskidivo prožimanje metafore i mišljenja na primjerima Sloterdijkova antropotehničkog poimanja askeze kao vježbe, Nietzscheova poimanja razvoja mišljenja kao metaforom uvjetovane retoričke djelatnosti te neraskidivo prožimanje metafore i mišljenja na primjerima autobiografske proze J.J. Rousseaua i S. Zweiga. Nadalje, kritičkom interpretacijom konceptualne teorije metafore i projekta metaforologije nastojali smo pokazati na koji način filozofske implikacije pojedinih teorija utječu na razumijevanje čovjekova položaja i mjesta u svijetu.. Ovisno o metodološkim i teorijskim predispozicijama teorije metafore, mijenjat će se i antropološki pogled na čovjeka. Teorije metafora nisu filozofski neutralni stavovi. Senzo-motorička i kulturološka otjelovljenost konceptualne teorije rezultira oprečnim razumijevanjem čovjekove uloge u povijesnom, kulturološkom, biološkom i biofizikalnom okruženju od Blumenbergova projekta metaforologije. Na osnovu Blumenbergova projekta metaforologije nastojali smo ukazati na moguća ograničenja i nedostatke kognitivne teorije metafora. Neuro-lingvistički pristup fenomenu metafore nam zasigurno nudi kvalitetan i hvalevrijedan uvid u konceptualnu strukturu mišljenja, ali nas ostavlja bez jasnog odgovora na pitanje o razlozima zbog kojih smo prinuđeni oslanjati se na metafore. Blumenbergov projekt metaforologije nam zorno demonstrira genezu međusobnog prožimanja metafore i mišljenja u povijesnom i suvremenom smislu. Metafore, osim što omogućavaju govor o doslovnoj upotrebi jezika neizrecivim totalitetima zbilje, ujedno i svjedoče o granicama ljudskog znanja kao konstitutivnom elementu spoznavanja. Blumenbergove apsolutne metafore korespondiraju čovjekovoj apsolutnoj potrebi za razumijevanjem cjeline života kao smislene interakcije čovjeka i svijeta. Apsolutne metafore su stoga paradigmatski temelji za razumijevanje divergentnih i fragmentarnih aspekata iskustva. Konceptualna teorija metafore nam pruža neizostavne uvide u kognitivnu dinamiku međusobnog prožimanja metafore i mišljenja, ali nije kadra postići filozofsku univerzalnost te nadići metodološku ograničenost kognitivne lingvistike. Stoga je ovaj istraživački rad nastojao pokazati zašto je znanstveno plauzibilna teorija metafore neosnovana i nemoguća bez filozofske antropologije, a time ujedno daje prednost Blumenbergovu projektu metaforologije naspram Lakoff-Johnsonovoj teoriji konceptualne metafore. The aim of this research work is to investigate more closely the relationship between metaphor and thought, the influence of metaphors on thought, the emergence and development of scientific theories, philosophical attitudes and everyday speech. The research basis of the work consists of two different theories of metaphor: Lakoff-Johnson's conceptual metaphor theory developed within the framework of cognitive science and linguistics and Bloomberg's absolute metaphor developed within the project of metaphorology. By critically analysing and interpreting the abovementioned theories, we have tried to present the basic theoretical achievements of conceptual theory and the project of metaphorology, to draw attention on the historical development of the theories, methodological assumptions and procedures for classifying metaphorical content present in thought and to point out the similarities, theoretical correspondences and differences between the two. In the research excursus, we have paid special attention to the emergence and development of key concepts of psychoanalysis, i.e. the influence of the figurative meaning on the formation of psychoanalytic terminology. The goal was to show that the key concepts of Freud's discovery of the unconscious are not without any metaphorical basis; on the contrary, the terminology in The Interpretation of Dreams, an innovative scientific reflection on psychological mechanisms, relies heavily on metaphor as an aid in shaping scientific terminology. In this research excursus we have also tried to indicate the inseparable permeation of metaphor and thought on examples of Sloterdijk's anthropotechnical conception of ascesis as an exercise, Nietzsche's conception of the development of thinking as a rhetorical activity conditioned by the metaphor, as well as the inseparable permeation of metaphor and thought in the examples of J.J.Rousseau and S. Zweig's autobiographical prose. Moreover, by critically interpreting the conceptual metaphor theory and the project of metaphorology, we have tried to point out how philosophical implications of certain theories affect man's position and place in the world. Depending on the methodological and theoretical predispositions, the anthropological view of man will also change. Metaphor theories are not philosophically neutral attitudes. Sensory-motor and cultural embodiment of conceptual theory results in the opposite understanding of man's role in historical, culturological and biophysical environment to the Bloomberg's project of metaphorology. Basing our ideas on Bloomberg's project of metaphorology, we have tried to point out the possible limitations and shortcomings of the cognitive metaphor theory. The neuro-linguistic approach to the phenomenon of metaphor certainly offers us a worthwhile insight into the conceptual structure of thought, however, it does not give a clear answer to the question why we are forced to rely on metaphors. Bloomberg's project of metaphorology vividly demonstrates the genesis of interpemeation of metaphor and thought in historical and contemporary sense. Metaphors, besides enabling us to speak about the literal use of language in unspeakable totalities of reality, also witness the boundaries of human knowledge as a constitutive element of cognition. Bloomberg's absolute metaphors correspond to man's absolute need to understand the whole life a meaningful interaction of man and world. Absolute metaphors are therefore paradigmatic foundations for understanding of divergent and fragmented aspects of experience as a whole that is permeated with meaning. The conceptual metaphor theory provides us with indispensable insights into cognitive dynamics of the interpenetration of metaphor and thought, but is not able to achieve philosophical universality and overcome the methodological limitations of cognitive linguistics. This research work has, therefore, tried to prove why the scientifically plausible theory of metaphor is unfounded and impossible without the philosophical anthropology, and thus at the same time favours Bloomberg's project of metaphorology over Lakoff-Johnson's conceptual metaphor theory.

U radu su istraženi sadržaj i obilježja zasebnih djela iz logike koja su tijekom 19. stoljeća napisali hrvatski mislioci. U tom su razdoblju sljedeća devetorica hrvatskih logičara napisala ili priredila jedanaest djela koja su posvećena toj filozofskoj disciplini: Pietro Bottura (1779–1861), Vatroslav Bertić (1818–1901), Juraj Pulić (1816–1883), Vinko Pacel (1825–1869), Josip Glaser (1842–1920), Gjuro (Đuro) Arnold (1853–1941), Albin Nađ (1866–1901), Gavro Manojlović (1856–1939) i Franjo Marković (1845–1914). Sva njihova djela pripadaju žanru udžbenikā ili skripata namijenjenih za srednjoškolsku ili fakultetsku nastavu iz logike. U tim je djelima prevladavala građa koja pripada tradicionalnoj logici, ali je prisutan i sadržaj koji pripada matematičkoj logici. Zamjetna su i druga tada suvremena nastojanja, posebice ona koja se odnose na teorije suda. Polovicom stoljeća uočljivi su i elementi logičke semiotike, koja je postala aktualna tek u narednim desetljećima. Djela iz logike iz pera hrvatskih mislilaca iz 19. stoljeća otkrivaju i bogatstvo logičkih koncepcija zastupanih u njima, a svjedoče i o njihovim prožimanjima. Kada se radi o uže logičkim problemima, u hrvatskoj logičkoj baštini tog razdoblja prevladavala je korespondencijska teorija istinitosti. Uz to, hrvatski su logičari iskazivali upućenost u povijest logike, ali i u nauk suvremenikā, pri čemu su zamjetne i afirmacija i negacija. Osim toga, u svojim su djelima inovirali logičke sadržaje koji su itekako zastupljeni u hrvatskoj logičkoj literaturi 20. i 21. stoljeća. Osmišljavali su i nova terminološka rješenja za logiku na hrvatskom jeziku, koja su u manjoj mjeri prihvaćena i primjenjivana u kasnijim djelima. Na kraju, u svojim su djelima uspostavili metodičko-didaktičke standarde za učenje i poučavanje logike. Iz tih zaključaka proizlaze i obilježja devetnaestostoljetne hrvatske logike. Označena je usustavljivanjem građe u okviru srednjoškolske i fakultetske literature. Utjecala je na hrvatsku logiku iz 20. i dosadašnjeg dijela 21. stoljeća, jer je znatan dio njezine građe bio okosnica kasnijih udžbenika iz tradicionalne logike. Uz to, obilježena je traganjem za hrvatskim terminološkim rješenjima za logičke internacionalizme. Unatoč tome što su malobrojna od tih rješenja primjenjivana u kasnijim djelima, ipak su bila podstrek koji je rezultirao uspostavljanjem logičke terminologije na hrvatskom jeziku. Devetnaestostoljetna hrvatska logika pratila je razvojne smjerove europske logike tog razdoblja, postavila je temelje logike na nacionalnom jeziku te je uvelike doprinijela razvitku i prepoznatljivosti logike u Hrvatskoj. The thesis explores the content and characteristics of separate works on logic written by Croatian thinkers during the 19th century. During this period, the following nine Croatian logicians wrote or prepared eleven works dedicated to this philosophical discipline: Pietro Bottura (1779–1861), Vatroslav Bertić (1818–1901), Juraj Pulić (1816–1883), Vinko Pacel (1825–1869), Josip Glaser (1842–1920), Gjuro (Đuro) Arnold (1853–1941), Albin Nađ (1866–1901), Gavro Manojlović (1856–1939) and Franjo Marković (1845–1914). All their works belong to the genre of textbooks or manuscripts intended for secondary school or university teaching. The works were dominated by the material belonging to traditional logic, with a special emphasis on its scopes derived from the teachings of German, but also English and French logicians from the 18th and the 19th centuries. There is also content that belongs to mathematical logic, firstly only in hints in Bertić’s work and then in the form of criticism in Marković’s manuscript, while it is fully evident in Nađ’s textbook in the Italian language. Besides mathematical logic, other then contemporary endeavours are discernible in the works on logic in Croats during the 19th century, especially those pertaining to the theories of judgment, more precisely to the discussion of the components of that logical form of thinking. A logical approach to language issues is also noticeable, which gave rise to the topics belonging to the philosophy of language in general, and logical semiotic in particular, which also means that those issues anticipated topics that became a part of the focus of logical discussions in the decades to follow. The works on logic from the pens of Croatian thinkers in the 19th century not only reveal the richness of the conceptions of logic represented in them (formalistic, real, formal-real, psychologistic, Neo-scholastic) but also attest to numerous examples of their permeation. When it comes to narrower logical problems, the correspondence theory of truth prevailed in the Croatian logical heritage of that period. Moreover, Croatian logicians showed the knowledge of the history of logic, both in its presentations in separate chapters and in the logical material across their works. Besides the knowledge of history, they demonstrated the knowledge of the teachings of their contemporaries, approaching them mostly affirmatively but sometimes also critically. Croatian logicians from the 19th century also offered new logical contents in their works, which were in many cases represented in the works on traditional logic published in Croatia during the 20th and the 21st centuries. In addition, they devised new terminological solutions for logic in the Croatian language, which were less accepted and applied in later works, certainly as the result of the changes in the linguistic and political circumstances in Croatian history. In the end, in their works, they established methodological and didactic standards for learning and teaching logic that particularly relate to exercises, examples and explanations of various procedures. All that also means that the features of the works on logic by Croatian thinkers of the 19th century largely coincide with the features of the European logic of that period. The characteristics of nineteenth-century Croatian logic also derive from those conclusions. The nineteenth-century Croatian logic is marked by the systematisation of material within secondary school and university literature. Furthermore, it influenced Croatian logic in the 20th and up to the present part of the 21st century, as its material was the backbone of later textbooks in traditional logic to a significant extent. In addition, it is characterised by the search for Croatian terminological solutions for international logical terminology. Even though few of those solutions were applied in later works, they were still an incentive that resulted in the establishment of logical terminology in the Croatian language. Nineteenthcentury Croatian logic followed the directions of the development of European logic of that period, laid the foundations of logic in the national language and greatly contributed to the development and recognition of logic in Croatia.

Heidegger piše da je cilj Bitka i vremena razumijevanje značenja bitka; cilj kojeg može postići samo autentični tu-bitak. Čovjek, tu-bitak, je entitet koji je jedinstven među drugim entitetima utoliko što je definiran relacijom koju ima prema sebi, on ne trpi tek puku postojanost već egzistira zauzimajući stav o tome „tko“ je. Egzistencija, označava tu-bitkovu orijentiranost prema budućnosti. Svako ljudsko djelovanje je gibanje s i prema nekom cilju; želja za ostvarenjem cilja, koji se nalazi u budućnosti, je uzrok našeg djelovanja i čovjek s uspostavom cilja djelovanja već je u budućnosti. Autentičnost predstavlja gibanje koje svoj cilj dostiže kroz samo gibanje, a čovjek se u tom gibanju pronalazi ispred neizmjerne količine mogućnosti, koje ovisno o tome kako ih povezujemo, određuju tko smo kao osoba. Način tu-bitkovog postojanja stoga obuhvaća mogućnost; ono što nam je bačeno, što uključuje naše povijesno bivstvo; kao i aktualnost, stav koji zauzimamo nad onim bačenim. Čovjek se u svojoj bačenosti gubi u javnosti, među drugim ljudima i sudjeluje u samoobmanjivanju neautentičnosti naklapanja i znatiželje, sve do trenutka propalosti. U svojoj propalosti čovjek tek može spoznati sebe kao neautentičnog i odlučiti postati autentičnim. Autentičnost označava odlučnost, i reflektivno sagledavanje života u svojoj cijelosti, a to je ostvarivo tek kada spoznamo neizbježnost smrti. Čovjeku smrt predstavlja njegovu najvlastitiju vlastitost, nešto što je potpuno njegovo vlastito i što je nerazumljivo kroz smrt drugih. Uz fenomen smrti i odlučnosti, za autentičnost je prema Heideggeru potreban i fenomen savjesti. Savjest je glas koji nas navodi da postanemo autentičnim, a nastaje iz inertnosti i iz naše krivnje uzrokovane ontološkom činjenicom da je čovjek propadljivo biće u stalnoj relaciji prema ništavilu, prema smrtnosti. Krivnja označava nepostizanje vlastitih mogućnosti, potiskivanje autentičnosti, i buku neautentičnog života, gdje se onda tek može javiti glas savjesti. U krivnji izbjegavanja pitanja o smrti u čovjeku stvara i strah o smrti kao o događaju, kao o nečemu što nije naša vlastitost. Strah nastaje pred činjenicom ljudske slobode, pred činjenicom da je čovjek taj koji mora odlučiti za sebe između neizmjerne količine mogućnosti. Strah nas tako distancira od naše vlastitosti i autentičnosti. Prevazići taj strah znači prihvatiti i sagledati svoju smrtnost, što znači sagledati svoj život u cjelini. U sagledavanju života u cjelini čovjek prelazi „vulgarno“ razumijevanje vremena kao prisutnost u sadašnjosti, te svoju budućnost i prošlost razumije kao cjelovitu priču, u kojoj se značenja prošlih događaja mijenjaju ovisno o onome što se događa sada i što će se dogoditi u budućnosti. Kierkegaard navodi da je čovjek biće sinteze, da je čovjek dijalektični odnos međusobno oprečnih pojmova poput vječnosti i vremenitosti, beskrajnosti i krajnosti, slobode i nužnosti, kao i vječne duše i propadljivog tijela. U ovome odnosu krajnosti čovjek se slobodno giba, a u svojoj slobodi on se gubi, griješi, kaje se i bježi u jednu ili drugu krajnost. Čovjek u svome bijegu postaje sebičan, zavisan i ogorčen; on se udaljuje od malograđanskog života u negativnu refleksiju estetičkog života koji je ispunjen praznim zadovoljstvima i potragom za ljepotom. Ljepota nije najuzvišenija, nego je neposredno blago, i jedno kada propadne ljepota estet ostaje kao samrtnik u očaju. Čovjek nadalje bježi u etičke konstrukcije, uvjerava se da je njegov pasivni način življenja onaj ispravni i zadovoljava se filozofskim konstrukcijama i sistemima kroz koje objašnjava svijet oko sebe. Čovjek, ako je on sam paradoksalno biće između dvije krajnosti, će eventualno doći u neobjašnjive, paradoksalne situacije gdje jedino rješenje je prepuštanje sebe. Za Kierkegaarda prepuštanje označava prvo odlučnost, odlučnost u odbacivanju svih lažnih identiteta u činu „stajanja golim pred Gospodinom.“ Sve što jest je po sebi ili po drugome, a pošto je čovjek u odnosu sa samim sobom nije mogao biti po sebi, već ga je nužno morao stvoriti Bog. U prihvaćanju sebe kao stvorenog od strane Boga, čovjek može postati autentičan, može naučiti kako ljubiti Boga, kako ljubiti sebe, ljubiti druge i svijet oko sebe. U kretanju prema autentičnosti čovjek se otuđuje od svijeta oko sebe, jer nisu svi pojedinci voljni i svjesni svoga stanja neautentičnosti i neautentičnosti svijeta u kojem se nalaze. Čovjek, koje je nužno međuljudsko i društveno biće, i za kojega su potrebni drugi ljudi kako bi izgradio i upoznao sebe, se kada postane autentičan mora vratiti u neautentični svijet, s novostečenim znanjem i s ciljem aktivnog mijenjana svijeta oko sebe., Heidegger writes that the goal of Being and Time is to understand the meaning of Being; a goal that only an authentic Dasein can achieve. Man, Dasein, is an entity that is unique among other entities insofar as that he is defined by the relationship he has with himself; he does not suffer only mere presence but exists by taking a position on „who“ he is. Existence signifies the Daseins orientation toward the future. Every human act is a movement with and towards some goal; the desire to achieve a goal, which is in the future, is the cause of our actions and a man with the establishment of a certain goal already „is“ in the future. Authenticity as a movement achieves its goal through that movement itself, and in this movement we find ourselves in front of an immeasurable amount of possibilities, which, depending on how we connect them, determine who we are as a person. The mode of Dasein's existence, therefore, encompasses a possibility; that which is thrown to us, which includes our Being as a historical being; as well as an actuality; the stance we take over that which is thrown to us. Dasein in his throwness is lost in the anonymous public, he is lost among other people, and participates in the inauthenticity of self-deceptive acts of gossiping and curiosity, until he finds himself as being fallen. In his fallenness, Dasein sees himself as inauthentic and decides to become authentic. Authenticity signifies determination and a reflective view of one's own life in its entirety; which is achievable only when we realize the inevitability of our own death. For Dasein, death represents his ownness, something that is completely our own and that is incomprehensible through the death of others. According to Heidegger, in addition to the phenomenon of death and determination, the phenomenon of conscience is also necessary for authenticity. Conscience is the voice that leads us to become authentic, and it arises from our inertion and from our guilt caused by the ontological fact that man is a contingent being in a constant relationship towards nothingness, to death. Guilt signifies the failure to achieve one's own possibilities, the suppression of authenticity, and the noisiness of an inauthentic life. Only in that noisiness can the voice of conscience appear. In the guilt of avoiding the question of our death, we also create a fear of death as an event, as something that is not our own. Fear arises from the fact of our radical freedom, before the fact that it is us who, for ourselves, have to make a decision among an immeasurable amount of possibilities. Fear thus distances us from our ownness and from authenticity. Overcoming that fear means accepting your mortality, which means looking at our life as a whole. In looking at life as a whole, we transcend the "vulgar" understanding of time as a present presence, and we begin to understand our future and past as a whole story, in which the meanings of past events change depending on what is happening now and what will happen in the future. In comparison to Heidegger, Kierkegaard states that man is a synthesis; that man is a dialectical relationship of conflicting concepts such as eternity and temporality, infinity and temporality, freedom and necessity, as well as the eternal soul and perishable body. In this relationship of extremes, we move freely, and in this freedom, we get lost, we sin, we repent and we flee to one of the extremes that make our being. In our flight we become selfish, resentful, and morally bitter; we move away from the petty-bourgeois life into a negative reflection of the aesthetic life, a life filled with empty pleasures and the false pursuit of beauty. Beauty is not the most sublime, and once it perishes the aesthete remains an empty main in despair. We further escape into ethical constructions and convince ourselves that our passive way of life is the right one, and we satisfy ourselves with different philosophical constructions and systems through which we explain the world around us. The Ethical man, as he himself is a paradoxical being between two extremes, will eventually come to an inexplicable, paradoxical situation where the only solution is to surrender oneself to faith. For Kierkegaard, surrendering includes determination; determination in the rejection of all false identities in the act of "standing naked before the Lord." Everything that is „is“ by itself or by another, and since man is in relation to himself, he could not become by himself, he necessarily must have been created by God. In accepting ourselves as created beings, we can become authentic, we can learn how to love God, and through God's love, we can learn how to love ourselves, to love others, and the world around us. In the movement towards authenticity, man becomes alienated from the world around him, because not all individuals are willing to become authentic, or are aware of their inauthentic state and the inauthenticity of the world in which we find ourselves. Man, who is necessary an interpersonal and social being, and who needs other people to know himself, must, after becoming authentic, return to the non-authentic world with his newly acquired knowledge and with the goal of actively changing the world around him.

Tensions related to the presence of religion, its symbols or moral judgments in the public space are noticeable signs in many contemporary societies. Research shows an increasing level of prejudice against believers, which translates into emerging microaggressions. This phenomenon of questioning and hostility towards religion is surprisingly also the case in societies where the majority consists of religious adherents. The aim of this article is to present and analyse the research results on the extent of prejudices and manifestations of hostility towards believers in 2019 in Poland, on a representative sample of respondents. First, the religious situation in Poland will be briefly discussed, in particular the way the Poles experience religious practices. This will be followed by discussion of the most common manifestations of microaggression included in the classification proposed by David R. Hodge, and a legal analysis of the Polish penal system. Finally, we will present a hypothesis regarding the nature of these phenomena and the challenges they represent to religious freedom.

Although religious freedom significantly affects certain people, the guarantees for its observance also have implications for the quality of social life and the security of the state. Polarization and conflict between religious groups is not only a conflict for new believers, but also contributes to the weakening of the internal state. It seems that one of the elements of such a destabilization of states is the promotion and lack of reaction to the phenomenon of ridiculing religion and its followers in cyberspace. As can be seen from reports on the situation in Poland, there are increasing signs of hostility to religion, stereotyping, and discrimination. The issues can be considered on two levels: individual protection for freedom of speech, and state protection. At the end of this paper, proposals for measures to prevent crimes based on religion or belief are presented.

Cilj ovog rada je prikazati filozofiju stoicizma. Počet ćemo kroz njezinu povijest kojom ćemo obuhvatiti razdoblja od osnivanja u Grčkoj kada je Zenon osnovao školu koju će kasnije nazvati stoička škola zbog mjesta održavanja svojih predavanja. Naš put ćemo nastaviti preko njegovih preko ideologije koju je promovirao stoicizam te ćemo dio posvetiti trima glavnim dijelovima filozofije. Podjela koju je Zenon prvi ostvario bila je na logiku, etiku i fiziku. Pobliže ćemo upoznati živote Zenona i Krizipa te njihove načine razmišljanja i kako su oblikovali svoje stoičke misli. Dotaknut ćemo se i Rima i rimskog razdoblja stoicizma. Spomenut ćemo glavne rimske predstavnike poput Seneke, Epikteta i Marka Aurelija te također upoznati njihove živote i načine razmišljanja. Osvrnut ćemo se i na neka djela velikih stoika. Govorit ćemo o savjetima kako živjeti život. Kako se ne treba opterećivati nepotrebnim stvarima i kako trebamo živjeti u sadašnjosti, a zaboraviti prošlosti i ne opterećivati se budućnošću. Usporedit ćemo kršćanstvo i stoicizam. Iako će mnogi reći kako to nema smisla jer je jedno filozofija, a drugo religija zapravo ćemo pokazati kako ima mnogo sličnosti i podudaranja između to dvoje. Te kako kombinacijom jedne i druge stvari možemo ostvariti prilično dobar život na zemlji za sebe, a pritom biti i korisni za ljude u našoj okolini. This thesis aims to shine a light on the philosophy of stoicism. Our journey will begin by looking at the history of Ancient Greece when Zeno founded a school of philosophy later known as the Stoic school. It was named because he held his lectures underneath the painted porch wich. We will continue on our path through the ideology Stoicism promoted, and we will have some dedication to three main parts of their philosophical point of view. First, we will take a closer look at the division of philosophy that Zeno made. He divided philosophy into ethics, physics and logic. We will meet Stoic philosophers from their biographies and get acquainted with their way of thinking and some of their philosophical ideas. Then we will travel to Rome and learn about the Stoicism of the Roman period. We will mention some of the main Roman Stoics as Seneca, Epictetus and Marcus Aurelius. We will talk about their dogma on how to live your life and implement virtue. How not to burden yourself with unnecessary things. How to adopt the present and not keep our focus on the past or the future. We will compare Stoicism with Christianity. Many will say that religion and Philosophy cannot be compared, but we will show that they share many ideas on how to have a good life on Earth and love one another.

Problem obrazovanja permanentno se nalazi u središtu interesa kako stručne tako i najšire javnosti. Razlog tome, osim toga što svaki pojedinac jest ili je bio sudionik obrazovnog sustava, jest diskrepancija između dinamične prirode procesa učenja i razvoja različitih znanosti i tehnologija s jedne strane te statičnog karaktera velikog i strogo normiranog sustava javnog školstva sa svojim hodogramima, ishodima i zadanim metodama s druge strane. Zbog čestih promjena kurikula, udžbenika, nastavnih programa učenici su zaokupljeni savladavanjem zadanih sadržaja, a u drugi plan gura se ne manje važno učenje za građanstvo i vježbanje demokracije kako bi se ona unaprijedila i kako bi se politički modeli koji su dominantni u današnjem vremenu i društvu usmjerili prema ciljevima održivog razvoja planeta i čovječanstva. Zanemarivanje političke naobrazbe pojedinca od najranije dobi vodi diskriminaciji i isključivosti te pridonosi smanjenoj otpornosti na različite vrste manipulacija. Talijanski pedagog Ettore Gelpi (1933.-2002.) opširno u brojnim knjigama i esejima govori o važnosti političkog aspekta školovanja koje priprema djecu da jednog dana postanu politički odgovorni akteri. Gelpi upozorava da se obrazovanje ponekad udaljava od stvarnog svijeta rada, što dovodi do niza društvenih problema kao što su nezaposlenost ili neadekvatna zastupljenost traženih zanimanja na tržištu rada. Gelpi također govori i o važnosti praktičnog rada za sve učenike. Gelpi inzistira na tomu da kao što može učiti, jednako tako svatko može i podučiti drugoga, stoga je njegova vizija škole vizija platforme za učenje, praktičan rad, demokraciju i svojevrsnu razmjenu znanja i vještina između samih sudionika, profesora, roditelja i šire društvene zajednice. U ovom radu provodi se analiza intelektualne baštine Ettorea Gelpija i stavlja se je u kontekst problema koji se tiču političkog obrazovanja, razvoja solidarnosti, te kritičkog mišljenja i demokracije, a prisutni su u nekadašnjim i sadašnjim školskim sustavima. Il problema dell’educazione si trova continuamente al centro dell’interesse dei professionisti e del pubblico più vasto, non solo perché ognuno è obbligato a partecipare ai percorsi di istruzione e formazione del sistema educativo, ma anche perché la staticità e la normatività rigida dell’ingente sistema di istruzione pubblica è in forte contrasto con il dinamismo dei processi di apprendimento e dello sviluppo tecnico-scientifico. Nonostante le frequenti riforme dei curricoli, la gran quantità di sempre nuovi manuali scolastici e la diversità dei percorsi didattici, gli allievi rimangono impegnati nell’apprendimento delle materie designate, e l’educazione alla cittadinanza democratica, che ha molta importanza nel far progredire la democrazia e nell’indirizzare i modelli politici oggi dominanti verso obiettivi di sviluppo sostenibile del pianeta e dell’umanità, viene relegata in secondo piano. Trascurare l’educazione politica dell’individuo sin dalla più tenera età porta alla discriminazione e all’esclusione sociale, e contribuisce a una ridotta resistenza a diversi tipi di manipolazione. Ettore Gelpi (1933-2002), educatore e pedagogista italiano, in numerosi libri e saggi parla estesamente dell’importanza dell’aspetto politico dell’educazione che deve preparare i bambini a diventare capaci di un agire politico responsabile. Gelpi ribadisce che l’educazione talvolta si allontana dal mondo reale del lavoro, il che porta a tutta una serie di problemi sociali quali disoccupazione e scarsa presenza di professioni richieste dal mercato del lavoro. Gelpi parla anche dell’importanza del lavoro pratico per tutti gli studenti. Chi può imparare qualcosa, ha qualcosa da insegnare agli altri, afferma Gelpi. La sua visione della scuola è quindi quella di una piattaforma per l’apprendimento, per il lavoro pratico, per la democrazia e per lo scambio di conoscenze e competenze tra studenti, docenti, genitori e comunità in generale. In questa tesi il lascito intellettuale di Ettore Gelpi viene analizzato e collocato nel contesto della problematica dell’educazione politica e della promozione della solidarietà, della riflessione critica e della democrazia, che è presente nei sistemi scolastici del presente e del passato.

Polazeći od paradoksa da Romi kao tradicionalni unutarevropski migranti u današnjoj “migrantskoj krizi” Evrope jedva predstavljaju temu, tekst obrađuje negativnu figuru “neradničkog nomada” koji od prvih početaka akademske refleksije o Romima u 18. stoljeću suodređuje njihovo razumijevanje u jednakoj mjeri kao i pitanje etničkog, rasnog i jezičnog porijekla; osobito u umjetnostima, predodžba o Romima obilježena je orijentalisitčkom figurom slobodnjaštva i seksualizirane drugosti premda sama književna građa često daje uporišta za drugačije samorazumijevanje Roma, protivno radno-teorijskom stereotipu. Nasuprot tome, rijetko prisustvo Roma u teorijskom diskursu filozofije odaje karakteristike anonimnog recikliranja povijesti Roma za pojmovni aparat filozofije. Taj se proces može očitati na postmodernoj kritici Kanta i formaciji pojma “nomadsko mišljenje” koje se u radu povezuje s Kantovom poredbom skeptika kao nomada i podvrgava detaljnijoj retoričkoj i logičkoj analizi. U drugom dijelu rada tematizira se ponovno “otkrivanje” Roma u kontekstu indijske kulturne i nacionalne politike 20. stoljeća na ideološkim pretpostavkama neohinduističkog pokreta Arya Samaj iz kasnog 19. stoljeća za “oplemenjivanje” (arijanizaciju) svijeta i konfrontira s predratnim nacističkim pokretom za “arizaciju” cijelog kulturnog svijeta u zloglasnom projektu Ahnenerbe [Nasljeđe predaka]. U završnom dijelu rada nacistička uzurpacija arijstva valorizira se kao potpuna simbolička deprivacija Roma koja čini podlogu za najradikalniji oblik obeščovječenja u nacističkom holokaustu bez potrebe za ikakvim opravdanjem, i konfrontira s paradigmatskim razumijevanjem čovječnosti, sadržanim u samom imenu “Rom”., Starting with the paradox that the Roma, as traditional Central European itinerant people, seldom appear in recent European debates on the “Migration Crisis”, this paper addresses the notion of labour associated with the negative figure of the “lazy nomad”, which, from the beginnings of academic reflection about the Roma in the 18th century, determines both their public image and their ethnic, racial, and linguistic origin. Within this framework, special attention is paid to the fact that the Roma generally appear in art and culture as carriers of the “orientalist” syndrome of ‘gypsiness’ consisting of idealized and sexualized otherness and libertinage although the fictional narratives they appear in often provide evidences of a different self-understanding of the Roma opposing the stereotypes and prejudices concerning labour. Contrary to the literature, the rather sporadic presence of the Roma in the theoretical discourse of philosophy is characterized by a tacit recycling of their history for the conceptual apparatus of contemporary philosophy. Their anonymous presence can be illustrated by the postmodern inversion of Kant’s negative simile of sceptics in philosophy as nomads for the positive concept of ‘nomadic thought’. This figure can be traced back to its origin in Kant’s texts and submitted to a more detailed analysis of Kant’s relationship to the first known “Gypsy-Project” by his friend Christian Kraus. In the second part, the paper tackles the “rediscovery” of the Roma by the mid- 20th century Indian cultural and national politics based on the ideological assumptions of the late 19th century neo-Hinduist movement Arya Samaj, aiming at “Making the Universe Aryan”; it is confronted with the pre-war national-socialist movement, established and directed by H. Himmler, for the “Aryanization” (Arisierung) of the “entire cultural world” under the name Ancestors’ Heritage (Ahnenerbe). In the final part, the total symbolic deprivation of the Roma-People by the National Socialist misappropriation of “Aryanness” is interpreted as the most radical form of dehumanisation, which—in contrast to the annihilation of European Jews and Slavs—was carried out without any justification. On this basis, it is contrasted with the paradigmatic human self-understanding by the Roma themselves implied in their very name.

Vladimir Sergejevič Solovjev je svoje filozofske napore posvetio pokušaju pomirenja zapadnog filozofskog nasljeđa sa zaključcima nekolicine istočnjačkih i ezoteričnih škola, kao i sa samom kršćanskom teologijom, te se kao takav često navodi kao najveći ruski filozof. Unutar ovog diplomskog rada autor fokus stavlja na metafizičko shvaćanje i utemeljenje ljepote ovog filozofa. U prvom dijelu rada izlaže se kratki pregled razvitka koncepta ljepote od antike, preko srednjeg vijeka do njemačkog klasičnog idealizma, u želji da se pronađu dublji temelji njegova vlastitog filozofskog sustava. U drugom dijelu se dodatno razrađuje problematika transcendentala i transcendentalnosti ljepote, kao nekih od ključnih uporišta Solovjevove filozofije. Nastavak rada obrađuje sistem „cjelovitog znanja“, koji je „manifest“ njegovih sinkretističkih težnji, s posebnim osvrtom na dijelove koji se tiču ljepote. Na samom kraju autor iznosi još neka mjesta Solovjevove filozofije koji se referiraju na ljepotu, kao i objašnjenje ljepote shvaćene u kontekstu Sofije – Božanske Mudrosti., The lifetime of Vladimir Sergeyevich Solovyov's philosophical endeavour can be summarised as an attempt to reconcile the canon of Western philosophical heritage with teachings of various Eastern and esoteric sapiential traditions, and with that of Christian theology. Solovyov as such is widely acknowledged as the greatest Russian philosopher of all time. In this paper, the author puts an emphasis on Solovyov's metaphysical understanding and foundation of beauty. The first part of this paper explores the nature, the meaning, and the very history of the idea of beauty, covering historical periods from antiquity, across the Middle Ages, and concluding with German idealism - all with the aim of establishing the clearer picture of Solovyov's philosophical influences. As an important part of „the integral knowledge“, the question of transcendentals and transcendence of beauty is further explored in the second part of the paper. Continuation of this paper lays brief summary of „the integral knowledge“, that can be best described as the epitome of Solovyov's syncretistic tendencies, with author's main focus being parts that closer explore beauty. The last two chapters examine other mentions of beauty in the work of this Russian philosopher, and mainly deal with concepts of beauty in nature and with that of Sophia (Divine Wisdom).

U doktorskom se radu iznose rezultati višegodišnjeg istraživanja o moralnoj dimenziji djelovanja suvremenog znanstvenog sustava. U prvoj istraživačkoj cjelini, naslovljenoj »Metodološke odredbe«, iznose se ključne činjenice o pristupu i provedbi istraživanja. U drugoj istraživačkoj cjelini, naslovljenoj »Princip suvremene znanosti«, iznosi se obrada povijesnog konteksta suvremenog znanstvenog sustava i naravi bića znanosti u epohi tehnoznanosti. S posebnom usmjerenošću na prirodopovijesnu ulogu tehničkog u tvorbi čovjekove kulture, izlučuju se značajna obilježja tehnoznanstvene epohe, oprimjeruje njihova sveobuhvatna prisutnost te utvrđuje i ispituje narav krovnog principa instrumentnost. U trećoj istraživačkoj cjelini, naslovljenoj »Bioetički aspekti suvremene znanosti«, obrađuje se ustroj suvremenog znanstvenog sustava te čimbenici utjecaja na njegovo djelovanje. Na temelju prikaza kompleksnosti sustava, dokazuje se bioetički opseg problema i raskriva zbiljska strukturna raširenost moralnog djelovanja znanstvenika. S obzirom na ulogu znanosti u tvorbi smislenoga života, utvrđuje se ozbiljnost korumpiranja biti znanosti i raspon posljedica djelovanja pod principom instrumentnost da bi se ukazalo na sudjelovanje znanosti u obesmišljenom sadašnjenju čovjekova vremenovanja. U četvrtoj istraživačkoj cjelini, naslovljenoj »Alternativa: princip integritet«, razmatra se alternativa principu instrumentnost na temelju uspostavljanja temeljnog imperativa morala te se iscrtavaju polazišta obrata u znanstvenom djelovanju. Izvorni su doprinos rada čvrsto zasnivanje bioetike znanosti i tehnike na temelju inovativnog, prethodno nepostojećeg usustavljenja principa, obilježja, procesa i svrha suvremene znanosti korištenjem važnih disciplinarnih i izvanznanstvenih gledišta i jezgri znanja upravljanih filozofijskom metodologijom i primjenom aspekata teorije sustava, kompleksnosti, integrativnosti i pluriperspektivnosti, prijedlozi razrješenja različitih sporova o prirodi ključnih fenomena tehnoznanosti utjelovljeni njegovanjem hrvatskog nazivlja, te uspostavljanje temeljnog imperativa morala i koncepcije djelovanja pod principom integritet. The dissertation presents the results of several years of research on the moral dimension of the system of contemporary science. The dissertation was divided into four main research sections – an introductory section devoted to methodology, and three sections on primary research and content, presented in detail in successive subsections following the problem area of the research sections. The dissertation aimed to explain the system of contemporary science, the elements of its being and the historical context in which the system perpetuates itself, identify and understand possible principles according to which it operates, explain the operational consequences manifested by its moral dimension of agency, and consider the alternative principle by which to orient the scientific enterprise. In the first research section, entitled “Methodological Specifications”, the conditions, motives and limitations of the research, the methodology used, the choice of knowledge sources, the selection of material and language preference, and the fundamental notions relevant to the research are explained. The research was founded on the multitude of knowledge cores across disciplines and perspectives, from philosophy, over social and natural sciences, to artwork and legal documents. The most important methodological aspects include the use of theory of complexity and systems theory, the approach of integrativism and pluriperspectivism, and the rule of integrativity, pluriperspectivity, transpository caution, systematic dialogics, situation, critical comparativity, clearness and principle. Additionally, the general problem of technoscientific epoch is briefly introduced building upon the collective, cautionary reaction against the dangerous use of scientific knowledge in the last third of the twentieth century, to foreground the problem of human disorientation and discuss the role of science in the waning of meaningful human progress. The second section, entitled “The Principle of Contemporary Science”, sets forth insights into the historical conditions and existence of the technoscientific enterprise, enframed by its significance for human life and the shaping of its future. The argument began by giving attention to numerous warnings about the dangers of human progress and our disorientation in the historical movement. The discursive relationship between the danger of existence and disorientation in existence produced two important phenomena to consider: future and crisis. I pursued the concept of crisis to examine its modality in the contemporary world and to understand whether or not we are dealing with a structural crisis. If crisis is at play at the level of the entire contemporary human world, understanding why it is in effect would allow us to understand what can be done about it, and thus the contemporary science depends on understanding the broader environment of crisis to which it belongs. Analysis led to the conclusion that we are disoriented in our progress and suffer from the illusion of a crisis. The problems that arose in the second half of the twentieth century have not disappeared but persist, thus the sense of humanity’s meaningless existence heading toward oblivion has been transformed into the meaningless existence of the eternal present. The exploration of the causes inferred the phenomenon of technics. I focused on technics and its relation to the organisation of life, uncovering the hypostatisation of instrumentality, now governing the scientific enterprise. I undertook a broader investigation of what it means to be affected by the principle of instrumentality and how it would affect science. In today’s less than optimal natural environment for the existence of too many people, too unequally distributed in both the horizontal and vertical stratification of global society, the widespread biotic and social preservation of certain bestial predilections flourished with particular vigour. Emphasised among the many consequences is structurally entrenched competitiveness, a product of the aggressive instrumentalisation that grows in a materially narrow space for collectively fair human prosperity. To find out if this Gestell stands as it is claimed to be, I tried to find a global example that would demonstrate the effects of instrumentalisation but avoids the private sector, which usually has negative connotations. I examined the founding documents and agendas of the largest international country associations and found evidence in them to support the hypothesis, especially in the documents of the European Union. This led to the postulate of instrumentality and its further exploration in the context of contemporary scholarship. In highlighting a range of problems with which instrumentality is associated, evidence that it is genuinely pervasive supports and implies a broad moral dimension to science, and the response to it has to be equally broad, that is, principled. The literature, however, lacked a clear understanding of the elemental structure of the scientific enterprise and the environmental factors that influence it. In the third research section, “Bioethical Aspects of Contemporary Science”, the elemental structure of contemporary science and the factors that influence it are presented and explained in order to demonstrate the cultural complexity of contemporary science. An extensive survey of the major international journals of the last 30 years was conducted, the major canonical and contemporary authors were examined, and a variety of relevant contemporary encyclopaedias were consulted in order to construct the system of scientific elements and moral issues that leads to the delineation of the crucial principles that govern the structure and action of contemporary science. The theory of complexity and systems theory have been applied. On the basis of cultural complexity, the moral dimension of their action is revealed and the consequences of the principle of instrumentality are exemplified. These consequences are identified as bioethical, which in turn revealed the structural depth and scope of the cultural embeddedness of the moral dimension of scientists, who with increasing propensity are involved in dubious ways in the creation of the overall human (non)sense of existence. In the fourth research section, entitled “Alternative: Integrity”, the results of the attempt to find and construct a suitable alternative to the principle of instrumentality are presented. The analysis was based, first, on the preceding examination of the meaning of science in life, the meaning of life, and the good of life, and, second, on the comparison and reconsideration of the most important proposals for moral imperative thus far, in order to define crucial elements that would imply and advance approaches other than those of the principle of instrumentality. Discussed are the phenomena of responsibility and respect. The first was sublated into the second pursued through the systematic comparison of the crucial elements in the imperatives. The fundamental imperative of morality was developed and proposed and then its content was examined to explain the central principle that determines the possibility of its existence. The study synthesised the concept of integrity, which was first discussed in the context of biotic sovereignty and then deepened by examining its use in various disciplines. Finally, it has been formulated as a principle in its own right, derived from the good of life and governing all our systems for the protection of life and its will to be. The final imperative is developed on the basis of the principle of integrity and then illustrated through scientific enterprise to suggest the initial ways of looking outside the enframing of instrumentalisation. The original contribution to the field consists of laying foundation for a more comprehensive bioethics of science, the previously inexistent formulation of elementary system of science and its principles, characteristics, processes and purposes through the use of scientific and extrascientific perspectives guided by philosophy, and offers of solutions for various theoretical issues regarding technoscience, including proposing the orientational principle of integrity for the instauration of approach to the nature of scientific activity for the meaningful future.

Probabilistic information is used increasingly, from medical research to weather forecasting. The relationship between probability and causality requires an acceptable philosophical account. Social work, which contributes to healthy wellbeing, increasingly uses language of probabilistic causal relationships between harms and subsequent limitations to healthy functioning. This paper explores causal understandings of probabilistic knowledge using concepts of the theologian, Thomas Aquinas. Social welfare terminology regarding risk (such as factors that are 'causative of' child abuse) is explored using epistemological concepts from scholastic philosophy. Aquinas' anthropological concepts related to modern 'risk science' and his concepts of rationality, harm and prudence are applied to contemporary social welfare.

Filozofija za djecu javlja se 70-ih godina prošlog stoljeća kao obrazovni pokret koji će kod djece njegovati razvoj kritičkog mišljenja i samostalnog razmišljanja. Filozofija Johna Deweya i Lava Vygotskog ,kao pionira ove metode, poslužila je kao početna točka daljnjeg razmatranja filozofije u pedagoškom smislu te je potakla brojne filozofe poput Matthewa Lipmana, Oscara Brenefiera, Jacquesa Levinea i drugih, na vlastite ideje i načine na koji se filozofija za djecu može uvrstiti u školski kurikulum. Uz brojna druga pomagala, uloga priče ili novele u takvom pristupu, pokazala se kao uspješan način komuniciranja željenih filozofskih ideja i pojmova djeci. Upotreba teksta kao medija u nastavi filozofije s djecom, pokazala se odličnim inicijatorom dijaloga kroz koji djeca razvijaju sposobnosti koje su u stanju kasnije, u praktičnom smislu, upotrijebiti u svakodnevnom životu., Philosophy for children emerged during the 1970s as an educational movement that would nurture the development of critical thinking and independent thinking in children. The philosophy of John Dewey and Leo Vygotsky, as pioneers of this method, served as a starting point for further consideration of philosophy in a pedagogical sense and encouraged many philosophers such as Matthew Lipman, Oscar Brenefier, Jacques Levine and others, to give their own ideas and ways philosophy for children can be included in the school curriculum. Along with a number of other tools, the role of a story or novel in such an approach has proven to be a successful way of communicating desired philosophical ideas and concepts to children. The use of text as a medium in teachings of philosophy with children has proven to be an excellent initiator of dialogue through which children develop abilities that they are later able to use in everyday life.

Tema ovoga rada je analiza Platonove usporedbe o crti te njenog metafizičkog, gnoseološkog, etičkog i obrazovnog karaktera. Cilj je izučavanje izvornoga teksta Države, poglavito prispodobe o crti te njen prikaz, kao i prikaz raznih teorija o njenom značenju, putem analitičke i sintetičke metode. Prikaz glavnog pojma episteme u odnosu s mnijenjem i umijećem dat će dublji uvid u prirodu znanja te koje implikacije ono ima za njemu suprotstavljene pojmove. Analizom usporedbe sa suncem uočit će se analogija Sunca kao ideje dobra. Sunce, koje daje mogućnost postojanja osjetilnim objektima te omogućuje njihovu spoznatljivost, analogno je ideji dobra koja ljudskom razumu omogućuje spoznaju, kao i spoznatljivost predmetima ljudske spoznaje. Platonova crta podijeljena je na četiri dijela s pripadajućim stupnjevima spoznaje i objektima spoznaje. Mnogi su filozofi dali svoje interpretacije značenja prispodobe o crti, kao i značenja njenih najbitnijih dijelova. Jedna od tih interpretacija zagovara dualizam svjetova, odnosno odvojenost osjetilnog i inteligibilnog svijeta, druga gleda na četiri dijela crte kao na povezane stupnjeve spoznaje i stvarnosti. Raznolikost i količina različitih interpretacija usporedbe o crti oslikavaju njen značaj i važnost za cjelokupnu Platonovu filozofiju. The subject of this thesis is the analysis of Plato’s analogy of the divided line and it’s metaphysical, gnoseological, ethical and educational character. The goal is to analyze The Republic, with focus on the analogy of the divided line and show different theories surrounding it, by using analytical and synthetical methods. The nature of knowledge, and the implications it puts forward concerning the notions opposite to it. By analyzing the analogy between the Sun and the form of good, it is understood that the Sun enables the tactile objects their existence and cognizance, so does the form of good. It enables human reason to obtain cognizance while it also enables cognizance to the objects of human cognition. Plato’s divided line is divided into four parts with their corresponding degrees of cognizance and the objects of cognition. Many interpreters contributed to the interpretation of the analogy of the divided line and the meaning of its most important parts. One theory introduces the world dualism where the sensory or tactile world exists apart from intelligible world, whereas the other theory considers the four parts of Plato`s line as connection between the degrees of cognition and reality. The difference and vastness of different interpretations of Plato’s analogy of the divided line paint the relevance of it for whole Plato’s philosophy.

Cilj ovoga rada je prikazati teme i sadržaj Platonovog dijaloga Država koji je njegov najpoznatiji rad. U Državi Platon raspravlja o pravednosti i nepravednosti uzimajući državu kao uvećanog pojedinca. Temeljna krepost koja je prožeta ovom državom je pravednost, a zatim mudrost, hrabrost i umjerenost. Platon naglašava kako je važno da u državi svatko radi svoj posao za koji je zadužen, te da se ne miješa u tuđe poslove. Hijerarhijska društvena struktura države se dijeli na filozofe kao najmudrije u državi i vođe ostalih građana, zatim na čuvare, koji su odgojeni u posebnim uvjetima, a njihov glavni zadatak je čuvati svoje građane i pokoriti neprijatelje. Kao treći stalež se postavljaju proizvoditelji, odnosno obrtnici i zemljoradnici. Platonova država će biti održiva jedino ako pojedinac bude istinski i pravedno povezan sa svojim sugrađanima i sa državom., The aim of this paper is to present the topics and content of Plato's dialogue The Republic, which is his most famous work. In The Republic, Plato discusses justice and injustice by taking the state as an enlarged individual. The fundamental virtue permeated by this state is justice, followed by wisdom, courage, and moderation. Plato emphasizes how important it is for everyone in the state to do their job for which they are in charge, and not to interfere in other people's business. The hierarchical social structure of the state is divided into philosophers as the wisest in the state and leaders of other citizens, then into guards, who are brought up in special conditions, and their main task is to protect their citizens and subdue enemies. Producers, ie craftsmen and farmers, are appointed as the third class. Plato's state will be sustainable only if the individual is truly and justly connected with his fellow citizens and with the state.

U radu se iznosi Kohlbergova kognitivno-razvojna teorija moralnog razvoja, koja se kritički analizira na temelju drugih znanstvenih istraživanja. Usprkos rodnoj pristranosti, kognitivnom fokusu i zanemarivanju emocionalne komponente u istraživanju moralnog razvoja, Kohlbergov doprinos psihologiji je neupitan. Navedeni nedostaci ne umanjuju vrijednost utjecaja Kohlbergove teorije na moralni odgoj i važnost u cjelokupnom odgojno-obrazovnom sustavu. Podrobnije se elaboriraju metode poticanja razvoja emocija i vrijednosti kao temelja moralnog djelovanja. Djeca predškolske dobi nalaze se na predkonvencionalnoj razini moralnog razvoja; u tom razdoblju moral je još uvijek upravljan i kontroliran ekstrinzično. Odgojitelji i roditelji imaju važnu ulogu i veliku odgovornost u moralnom odgoju, jer ih djeca prihvaćaju kao apsolutne autoritete te svoje djelovanje procjenjuju na temelju njihovih smjernica i posljedica., The paper presents Kohlberg's cognitive-developmental theory of moral development, which is critically analyzed on the basis of other scientific research. Despite gender bias, cognitive focus, and neglect of the emotional component in the study of moral development, Kolhberg’s contri-bution to psychology is unquestionable. These shortcomings do not diminish the value of the influence of Kohlberg's theory on moral education and its importance in the entire educational system. Different methods and perspectives of encouraging the development of emotions and values as the foundation of moral action are elaborated. Preschoolers are at a preconventional level of moral development; in that period morality is still managed and controlled extrinsically. Edu-cators and parents have an important role and great responsibility in moral education, because children accept them as absolute authorities and evaluate their actions based on their guidelines and consequences.

Ovaj rad kroz objašnjavanje etike imigracije ukratko iznosi normativne probleme s kojima se države susreću prilikom kretanja pojedinaca preko granica. Naglasak se stavlja na probleme vezane za status, prava i životne šanse imigranata, dakle moral i prava zauzimaju središnje mjesto. Velik dio rasprave u etici imigracije bavi se pitanjem imaju li države pravo ograničiti imigraciju te na kojim kriterijima i vrijednostima bi se takva imigracijska politika temeljila. Postoje mnoge teorije koje pokušavaju ponuditi rješenje za ove probleme, a uglavnom se dijele na one za zatvorene granice i one za otvorene granice. Od argumenata za zatvorene granice izdvojeni su: očuvanje kulture, održavanje ekonomije, podjela državnih dobara, političko funkcioniranje, uspostava sigurnosti, političko samoodređivanje, demokracija i nadležnost. S druge strane imamo argumente za otvorene granice od kojih se navode: kozmopolitski egalitarizam, libertarijanizam, demokracija i utilitarizam. Liberalni realizam je jedan od pristupa koji također pokušava razriješiti probleme etike imigracije. Iako je naizgled kontradiktorna teorija, pogotovo kada je u pitanju moral, radi se u stvari o uravnotežavanju liberalne teorije na realističkim temeljima. Liberalni realisti su jedini uspjeli iznijeti koherentnu i dosljednu teoriju koja opravdava zatvaranje granica kako bi se očuvale liberalne institucije. Smatra da se države međusobno trebaju smatrati potencijalnim prijetnjama te da granice morala sežu do nacionalnih granica. Liberalni realizam zastupa stajalište da se države trebaju voditi vlastitim nacionalnim interesom jer je to i interes njihovih građana. Smatra da države imaju moralnu obvezu štititi interese svojih građana te da bi otvaranje granica napravilo upravo suprotno, to jest, nanijelo štetu domaćem stanovništvu., This paper, through an explanation of immigration ethics, briefly outlines the normative problems that states face when individuals are moving across borders. Emphasis is placed on issues related to the status, rights and life chances of immigrants, hence moral and rights hold a central position. Much of the debate on immigration ethics addresses the question of whether states have the right to restrict immigration and on what criteria and values such an immigration policy should be based. There are many theories that try to offer a solution to these problems, and they are mostly divided into those for closed borders and those for open borders. Among the arguments for closed borders, the following were singled out: preservation of culture, sustenance of the economy, distribution of state benefits, political functioning, establishment of security, political self-determination, democracy and jurisdiction. On the other hand, the arguments for open borders that were listed are: cosmopolitan egalitarianism, libertarianism, democracy and utilitarianism. Liberal realism is an approach that tries to offer a solution to the problems of immigration ethics as well. Although it is a seemingly contradictory theory, especially when it comes to moral, it is in fact a matter of balancing liberal theory on a realistic basis. Liberal realists are the only ones who have managed to put forward a coherent and consistent theory that justifies closing borders in order to preserve and protect liberal institutions. They believe that states should consider each other as potential threats and that the boundaries of morality extend only to national borders. Liberal realism advocates the view that states should be guided by their own national interest because that is also the interest of their citizens. It claims that states have a moral obligation to protect the interests of their citizens and that opening borders would do just the opposite, that is, harm the local population.

U diplomskome radu prikazano je Heideggerovo poimanje biti jezika te na pozadini toga odnos između mišljenja i pjesništva. Rad se pritom oslanja prvenstveno na djela kasnije faze Heideggerova mišljenja koja se naziva povijesnim mišljenjem bitka. Prvo, u radu je razmotreno Heideggerovo shvaćanje jezika kao kaze (die Sage) i bitnoga kazivanja kao puštanja i davanja da se ono kazivano pokaže. Čovjek, prema Heideggeru, nije taj koji svojevoljno raspolaže i gospodari jezikom, već je u službi jezika: jezik govori, a čovjek, ukoliko istinski govori, slušajući odgovara jeziku, koji je ponajprije jezik samoga bitka. Potom, u radu je prikazano kako Heidegger poima zapadnu metafiziku i njena ograničenja te na koji način istinsko kazivanje, mislilačko i pjesničko, sudjeluje u njenu prevladavanju. Također, izložena su Heideggerova promišljanja biti pjesništva, u razlici spram uobičajenih, uhodanih mnijenja o pjesništvu, te je razmotreno u čemu se sastoje blizina i razlika mišljenja i pjesništva. Nadalje, u radu su izložena mjesta na kojima Heidegger u dosadašnjoj povijesti Zapada prepoznaje izvorno mišljenje i pjesništvo: to su s jedne strane starogrčki pjesnici i mislioci te s druge Hölderlin i Nietzsche na koncu zapadne metafizike. Naposljetku, spomenuto je na koje se načine Heidegger svojim stilom mišljenja i govora približava pjesništvu: kazivanjem u formama kao što su pjesme, dijalozi ili fragmenti te napuštanjem uobičajenih gramatičkih zakona i ustroja jezika. The graduate thesis presents Heidegger's understanding of the essence of language, as well as the relation between thinking and poetizing. The thesis relies primarily on the works of Heidegger’s later philosophy, called the thinking of the history of Being. First, the thesis considers the ways in which Heidegger perceives language as Saying (die Sage), and genuine saying as letting and permitting the spoken to show itself. According to Heidegger, man is not really a master of language nor someone who uses it by his own free will; rather, language is the one that rules the man: language speaks, and man has to listen to language if he is truly to speak, with language being first and foremost the language of Being itself. Then, the thesis examines Heidegger’s reflections on Western metaphysics and its limitations, as well as how genuine saying, be it thinking and poetizing, manages to overcome it. In addition, Heidegger's conceptions of the essence of poetry are presented as being in clear contrast to the standard, established opinions about poetry, with both the closeness and the difference of thinking and poetry considered. Furthermore, the thesis identifies the places in Western history where Heidegger recognizes authentic thinking and poetizing: these are on the one side ancient Greek poets and thinkers, and on the other Hölderlin and Nietzsche at the end of Western metaphysics. Finally, some of the ways are mentioned in which with his own style of thinking and saying Heidegger himself comes close to poetizing: writing in forms such as poems, dialogues and fragments, as well as abandoning the traditional rules of grammar and language structures.

Sokratova filozofska djela utemeljena su na metodi dijalektike, odnosno njegov dijalog se vršio uz pomoć dvije metode: ironijom i majeutikom. Predmet završnog rada usmjeren je na analizu i utjecaj Sokratove dijaloške metode u formalnom i neformalnom obrazovanju. U radu su prikupljena i analizirana dosadašnja istraživanja o uvođenju Sokratovog dijaloga u formalno i neformalno obrazovanje, a mišljenja stručnjaka su podijeljena. Kada je riječ o uvođenju Sokratovog dijaloga u formalno i neformalno obrazovanje isto je prihvaćeno, a naglasak je stavljen posebno na neformalnom obrazovanju adolescenata ili odraslih osoba. S druge strane, kritičari navode kako Sokratov dijalog zahtjeva raspravu, odnosno određeno predznanje kako bi se moglo steći znanje o temi koja je predmet dijaloga, pa se kao takav ne bi trebao primjenjivati na djecu predškolskog i školskog uzrasta jer djeca u toj dobi još uvijek nemaju kvalitetno predznanje te će ih primjena Sokratovog dijaloga u formalnom i neformalnom obrazovanju samo zbuniti., Socrates' philosophical works are based on the method of dialectics, that is, his dialogue was performed with the help of two methods: irony and majeutics. The subject of the final paper is focused on the analysis and influence of Socrates' dialogical method in formal and non-formal education. The paper collects and analyzes previous research on the introduction of Socrates' dialogue in formal and non-formal education, and the opinions of experts are divided. When it comes to the introduction of Socrates' dialogue in formal and non-formal education, the same is accepted, and the emphasis is placed especially on non-formal education of adolescents or adults. On the other hand, critics say that Socrates' dialogue requires discussion, ie some prior knowledge in order to gain knowledge on the topic of dialogue, and as such should not be applied to preschool and school age children because children at that age still do not have quality prior knowledge and the application of Socrates' dialogue in formal and non-formal education will only confuse them.

U fokusu ovog rada koncept je globalne pravednosti u okviru kozmopolitizma odnosno teorije koju je predstavila filozofkinja Gillan Brock 2009. godine u djelu Global Justice: A Cosmopolitan Account. Za bolje razmijevanje i predočavanje njezinog kozmopolitskog modela globalne pravednosti, prvotno će se iznijeti osnovne definicije kozmopolitizma kroz sinkronijski i dijakronijski presjek i detaljno će se prikazati komponente ideje globalne pravednosti s naglaskom na njezinu kompleksnost praktičnog ostvarivanja unatoč pozitivnom teorijskom shvaćanju., The focus of this paper is the concept of global justice within cosmopolitanism in the frame of the theory presented by philosopher Gillan Brock in 2009 in her work Global Justice: A Cosmopolitan Account. To better understand and present her cosmopolitanian model of global justice, the basic definitions of cosmopolitanism will be presented through synchronic and diachronic review. The components of the idea of global justice will be presented with emphasis on its complexity of practical realization despite positive theoretical understanding.

Središnja točka ovog rada referira se na potragu za konceptom pravednosti unutar teorije globalnog etosa. U nastojanju za definiranjem samog pojma globalnog etosa i određivanjem njegova opsega, izložit ćemo kompatibilnost takve ideje s postojećim normativnim sustavima, pomoću kojih / na temelju kojih bi njegov razvoj bio uopće moguć, ako je uopće i moguć. Položaj i razvoj ideje pravednosti unutar teorije, sagledat ćemo kroz neke koncepte tradicionalne filozofije, modernih učenja i religijskih viđenja pravednosti, kako na zapadu tako i na istoku. Najveći dio odnosit će se na učenja njemačkog teologa Hansa Künga i njegov projekt Weltethos koji je zasad, sa svojom filozofskom i političkom pozadinom, najobuhvatniji projekt uspostave svjetskog etosa. The paper primarily focuses on the search for the concept of justice within the theory of global ethos. In an effort to define the very concept of global ethos and determine its scope, we will present the compatibility of such an idea with existing normative systems, by which / on the basis of which its development would be possible, if possible at all. In search of the position and development of the idea of justice within the theory, we will look through some concepts of traditional philosophy, modern teachings and religious views of justice, both in the West and in the East. Most of it will refer to the teachings of the German theologian Hans Küng and his project Weltethos, which is currently, with its philosophical and political background, the most comprehensive project of establishing a world ethos.

Osnovni je cilj rada interpretacija sadomazohizma kao relevantne seksualnosti i psihoseksualnog, socijalno - filozofskog i kulturnog fenomena multidisciplinarnim aspektima psihoanalize i socijalne filozofije s težištem na individualnom i društvenom shvaćanju i filozofskoj analizi sadomazohizmate bitnim dilemama o njihovom razumijevanju i adekvatnom pozicioniranju sadizma i mazohizma u domeni seksualnosti. Kao polazište za elaboraciju teorija sadomazohističke seksualnosti izložila sam povijesni pregled pojma perverzije te interpretacija sadomazohizma u najranijoj psihonalizi Richarda von Krafft - Ebinga i Sigmunda Freuda. Uslijedit će interpretacija seksualnosti i sadomazohističkih odnosa teorijom konceptualno - kategorijalnog sustava Jacquesa Lacana, kao najrelevantnijom za modernu i suvremenu psihoanalitičku filozofiju zbog njegovog drugačijeg pristupa psihoanalizi i razumijevanju seksualnosti i sadomazohizma. Nastojala sam kritički promisliti sadomazohizam kao specifičnu seksualnost u svojoj praksi, no jednaku svakoj drugoj prema egalitaritarnom principu slobode izbora te filozofskom elaboracijom njene pozicije u kontekstu suvremenih teorija seksualnosti. Centralne originalne teze su interpretacije ontologije i fenomenologije sadomazohizma u antropologijskoj filozofiji seksualnosti Georgesa Bataillea, njegove naturalističke konceptualizacije kao „nasilne transgresije“, a istovremeno erotskog, senzualnog i ritualnog, transcendirajući seksualnost Pozicija sadomazohističke seksualnosti u društvenom kontekstu prikazana je historijsko – filozofskim pristupom odnosa moći u misli Michela Foucaulta, s naglaskom na njegovu izuzetnu, detaljnu i vjerojatno najprecizniju analizu razvoja misli i znanosti o seksualnosti. Filozofsko tumačenje Freuda Herberta Marcusea od izrazite je važnosti za objašnjenje refleksije psihičkog u društvenom stanju te široke problematike suvremenog društva i pojedinca kao produkta represivne civilizacije te ideje kao otvorene mogućnosti ozbiljenja nerepresivnog no produktivnog društva. Bitan dio rada utemeljen je na teorijama društva i seksualnosti u Foucaultovoj i Deleuzevoj filozofijii, veoma različitoj i snažno kritički suprotstavljenoj psihoanalitičkim pristupima – historijske i „antihumanističke“ analize društvene dinamike koja oblikuju pojedince uvjetujući njihovo ponašanje. Suvremenim koncepcijama i teorijama sadomazohizma, koje su bile najizraženije u SAD-u od 1990 - ih do danas, razjašnjen je i protumačen osnovne jezični registar BDSM-a, te prikazane prakse ove seksualnosti, koja je, društvenim razvojem, evolvirala od "istinskog" sadomazohizma do popularizacije u mainstream kulturu konzumerističkog društva. Brojni suvremeni teoretičari sociologije i psihologije, uključujući i psihoterapeute zastupaju pozitivan stav prema sadomahizmu te će biti suprostavljeni „teškim“ argumentima“ radikalnih feminističkih autorica protiv ove seksualne prakse, no važno je napomenuti da su renomirane feminističke teoretičarke zauzele afirmativan stav prema S/M -u i kao praktikantice. Intencija rada je, nakon filozofskog pregleda fenomena sadomazohizma u teoriji i praksi, tumačenje brojnih teza o fenomenu sadomazohizma te originalna interpretacija i promišljanje još uvijek prisutnih upitnih i problematičnih shvaćanja sadomazohizma - kao poremećaja, perverzije, nasilja, nenormalne seksualnosti odnosno devijacije. Inovativne interpretacije relevantne literature te mojih osobnih teza vezanih za ontologiju i epistemologiju individuuma, zajednice i društvene cjeline konstituirat će jedinstvenu opoziciju „psihopatologizaciji" sadomazohističke seksualnosti u društvu i individualnoj psihološkoj sferi fenomena sadomazohizma koji iz sociološke, filozofske i psihološke perspektive ima iznimnu ulogu u suvremenom društvu i kulturi. The general aim of the thesis is an interpretation of sadomasochism as a relevant sexuality and a psycho - sexual, socio - philosophical and cultural phenomenon, developed by multidisciplinary aspects of psychoanalysis and social philosophy with the focus on the philosophical analysis of the individual and social understanding of sadomasochism and the essential dilemmas about its intelligibility and adequate positioning of sadism and masochism in the domain of sexuality. I have made the effort of critically rethinking sadomasochism as a specific sexuality in its practice, but equal to every other sexual orientation according to the principle of egalitarian freedom of choice and philosophical elaboration of its position in the context of contemporary theories of sexuality. As a starting point for understanding the theories of sadomasochistic sexuality, a historical background of the concept of perversion and interpretations of sadomasochism is presented through a detailed overview and analysis of the earliest psychoanalysis of Richard von Krafft - Ebing and Sigmund Freud. The interpretation of sexuality and sadomasochistic relationships in the postpsychoanalytical theory of Jacques Lacan is elaborated as the most relevant for the contemporary psychoanalytical philosophy and understanding of sexuality. Sadomasochism is explained in terms of Lacan's conceptually - categorial system, as a special and unique relationship of signifiers, intermediated by desire described as the relationship of the other (objet petit a) and the Other (objet grande Autre). Lacan's structurally - categorial system of subjects, objects and indefinite different possibilities of relationships between individuals and signifiers reveals their both conscious and unconscious desires and therefore is an excellent method of studying and theoretizing sadomasochistic sexuality and interactions in all their varieties and development of the Symbolic, Imaginary and the Real order. The central original theses are interpretations of ontology and phenomenology in anthropological philosophy of sexuality of George Bataille and his naturalist conceptualization of sexuaity as a „violent transgression“, and at the same time erotic and sensual, spiritual and ritual, transcendental phenomenon. Bataille's theory of the essential, inevitable unity of sexuality and violence is strongly antropologically founded, relying on vivid depictions of ancient sexual ritual in comparison with contempory human sexual experience. According to Bataille, violence and sexuality, as primal animal insticts and human drives, are inseparable and therefore sadomasochism can be understood as a necessary trangression, transcending all taboos and cultural norms. His exquisite theses on sexuality, based on descriptions of the unity of the physical and the psychological dimensional and explaining the very origin of sadomasochism, are an excellent theoretical framework for the understanding the practice of sadomasochistic sexuality as an equilibrium of the violent, cruel, profane with the sacrificial, ritual and sacred, transcending into the domain of the spiritual. Bataille's works and thought on sexuality are interpreted as the basis for the ontology of sadomasochism, since transcendentality is the main characteristic of the state of mind caused by intense and unique sensations of the masochistic experience. Phenomenology of masochism, as the primary and far more complexed sexual predisposition and orientatation than sadism, is best expressed in the thought of Gilles Deleuze, centrally focused and concentrated on distingishing and dividing masochism and sadism into two different entities and forms of existence. Deleuze's theory of masochism is of great relevance, since he strictly excludes masochism from sadism, as two separate worlds, with his references on Leopold Sacher - Masoch and his notion of masochism as supersensuality. According to Deleuze, masochism is a world of its own, and the masochistic individual has a unique set of mind, psyche and desires for physical pain, opposite to a sadist, which ontologically differenciates masochists from sadist. Jean - Luc Nancy's philosophy of the body is of great significance for understanding sadomasochistic sexuality, since he positioned the body as the central part of the individual's person, selfhood and the realization of sexual identity. As I have demonstrated, he has developed a conceptual paradigm in which myself is the body and his term „corpus ego“ stands for the unity of body, self and mind. The unity of body, self and mind and the idea of the body as the self are followed by his understanding of physical sensations as life forces, which are the essential components of sadomasochistic sexuality and lifestyle. Jean Baudrillard's analysis of the postfuturist and postsexual society and his brilliant depictions of human drives for violent sexuality in comparison with the perception of reality or its simulation plays an extremely important role in explaining the contemporary technological society and specific sexual practices. Baudrillard has reformulated some of the major Lacan's terms and concept in his own, original and different interpretation of sexuality and violence in terms of seduction, pornography and sexual pleasure by referring to manifestations of extreme sexuality in voyeurism, implying various sadomasochistic practices, reaching the limitless hyperreality of taking pleasure in participating severe accidents and acts of brutality as a response to the exposition and submission to mechanisms of technology. Herbert Marcuse's philosophical interpretation of Freud is of extreme importance for the explanation of the reflexion of the physical in the social state and the broad problematics of contemporary society and the individual as a product of repressive civilization and repressed sexuality and the idea of an open possibility of realization of an non – repressive, but productive society of the pleasure principle. The essential part of the thesis is based upon the theories of the society and sexuality in Foucault's and Gilles Deleuze's philosophy, very different and highly critically opposed psychoanalitical approaches - a historical and „antihumanist“ analysis of social dynamics which shape individuals by conditioning their behaviour. The position of sadomasochist sexuality in the social context has been demonstrated by the historically - philosophical theory of power relations in the thought of Michel Foucault with an emphasis on his exquisite, detailed and probably most precise analysis of development of thought and science of sexuality. I have applied Foucault's theses on social power relations on the hermeneutics of sadomasochistic sexuality, since his main focus was the historical knowledge of sexuality, dating from ancient Greece, its practices and a specific ethics. Foucault's theory of sexuality was established precisely on societies buit upon the essential relation of power and knowledge which made sexuality a political and scientific issue, including the practice of sadomasochism as the best manifestation of paradoxical power relations, the one of equal individual, both wielding power and submitting to powerlessness, a realtionship beyond power, in search of knowledge through sexual experience and liberation. Sexuality, as an ultimate form of liberation, is presented with an emphasis on sadomasochistic sexuality as the ultimate form of interpersonal power exchange in the social context of sadomadochistic communities and subcultures and the reception of such practices by the traditional mainstream society. The final conclusion of Foucault's theses on sexuality is an interpretation of power relations in radical sadomasochistic relationships from the socio - philosophical, political, but also psychological perspective, along with the ethics of sadomasochism as a prescribed conduct regarding safety and consensuality. Contemporary theories and conceptions od sadomasochism, most expressed in the USA from 1990s to the present day have explained and interpreted the basic linguistic register of BDSM and represented the essential practices of this sexuality, which has, by social development, evolved from „true“ sadomasochism to populizarization and mainstream culture of the postcapitalist consumerist society. Numerous contemporary sociology and physchology theoreticians, including psychotherapists represent a positive attitude towards sadomasochism and shall be confronted with „heavy“ arguments of radical feminist authors against this sexual practice, but it is important to note that the renowned feminist theoreticians have taken the affirmative attitude towards S/M as practioners themselves. The intention of the thesis, after a philosophical overview of the phenomenon of sadomasochism in theory and practice, is an original interpretation and rethinking of various theories and the still present dubious and problematic understandings of sadomasochistic sexuality - as a psychopathological disorder, perversion, violence, abnormal sexuality or deviation, which should be disregarded and discarded as obsolete misinterpretations. Innovative interpretations of the relevant literature and my own personally developed theses in ontology and epistemology of the individual, community and the social totality shall constitute a unique opposition to the psychopatologization of sadomasochist sexuality in the social and the individual psychological sphere of the phenomenon of sadomasochism which, from the socio - philosophical and psychological perspective, has an immense role in contemporary society and culture.

Tema je rada odnos između filozofije, znanosti i umjetnosti u Ivana Supeka. Nakon kratka Supekova životopisa, izlažem redom o njegovu shvaćanju odnosa između filozofije i znanosti, filozofije i umjetnosti te znanosti i umjetnosti, da bih u zaključnom dijelu rada prikazala Supekovu filozofiju humanizma kao okvir unutar kojega navedena tri odnosa dobivaju svoj pun, cjelovit smisao. Navedene teme međusobno se u Supeka bitno prožimaju, tako da ih i ne nastojim izložiti linearno, nego upravo u tom njihovu međusobnom prožimanju, nastojeći tim načinom upozoriti na kompleksnost i cjelovitost Supekova misaonog pristupa pojedinim problemima. Cilj je rada, dakle, prikazati složenost Supekove misli upravo kroz prizmu međusobnog prožimanja filozofije, znanosti i umjetnosti, na pozadini njegove filozofije humanizma., The topic of this paper is the relationship between philosophy, science, and art in the works of Ivan Supek. After his short biography, I present Supek's understanding of the relationship between philosophy and science, philosophy and art, and science and art, then in the final parts of the paper I present Supek's philosophy of humanism as a framework within which these three relationships get their full, complete meaning. These topics are significantly interweaved in Supek's writings, so I do not try to present them linearly, but through their mutual intertwining, thus trying to draw attention to the complexity and integrity of Supek's thought approach to individual problems. The aim of the paper, therefore, is to show the complexity of Supek's thought precisely through the prism of the mutual intertwining of philosophy, science, and art, against the background of his philosophy of humanism.

U radu je obrađena tema Osoba i vjera u fenomenologiji religije Bernharda Weltea (1906. – 1983.). Temeljni okvir, a koji je ujedno poslužio i kao podloga prvom dijelu rada, jest Welteovo djelo Gesammelte Schriften I/1 Person objavljeno 2006. godine. U cjelini o Osobi istog djela Welte predstavlja svoje viđenje ljudskog postojanja i fenomene koji su uz to postojanje vezani te slijedom toga iznosi originalni koncept ljudske osobe u cjelini. Taj je koncept na tragu aristotelovsko-kršćanske ideje o čovjeku, međutim Welte ovu sliku o čovjeku u bitnom obogaćuje i posuvremenjuje, pri čemu to obogaćenje ni po čemu ne odudara od netom navedene klasične ideje. To se obogaćenje sastoji u Welteovoj razradbi osobe u kontekstu razgovora, jezika, kršćanstva i svijeta općenito, pri čemu čitavim izlaganjem dominira tema dijaloga. Nadalje se iznimno važnom pokazala tema odlučnosti i slobode još jednog istoimenog Welteova spisa Odlučnost i sloboda iz 1966. godine gdje on promišlja o slobodi kao čovjekovoj duhovnoj kategoriji i uz nju vezanoj savjesti kao čovjekovu duhovnom putokazu prema dobru. Teme nade, straha i tjeskobe također su kod Weltea vezane uz ljudsko postojanje. U konačnici ovaj filozof promišlja o ljudskom postojanju kroz prizmu igre i sreće. Sloboda je vezana u Weltea uvijek uz ljudsko postojanje i neodvojiva je od njegova bivstvovanja. U drugom dijelu rada krucijalno Welteovo djelo koje se obrađuje jest Filozofija religije koja je objavljena na hrvatskom jeziku 2016. godine. Welte ovdje promišlja o temeljnim pojmovima i stvarnostima vezanim uz pojam vjere i poglavito njezina izvršenja. Na samom početku drugog dijela riječ je o trenutku kada Welteova filozofija religije 1949. godine postaje fenomenologijom religije, pri čemu je dan svojevrsni uvod u fenomenološku filozofiju uopće. Srž drugog dijela, odnosno cjeline rada jest tema Boga kao začetnika religije te s njim čovjekova odgovora koji je sadržan u vjeri i njezinu izvršenju. Ovdje se također dotičemo i njemačkog mistika M. Eckharta koji je u svojim filozofsko-teološkim djelima predstavljao nadahnuće Bernhardu Welteu. Kao istinski filozof religije, Welte nije zaobišao ni njezine suprotnosti od kojih je ateizam najizraženiji. Stoga završne dijelove rada posvećujemo upravo ovoj temi, pokušavajući dati barem djelomičan odgovor na tako staro, ali i tako novo pitanje je li govor o Bogu i vjerovanje Njemu (još) uvijek moguć unatoč kaotičnosti i zlu koje je prisutno u svijetu. S Bernhardom Welteom smo zaključili da je to moguće. This disertation wishes to explore the topic of The Person and The Faith in Bernhard Welte’s Phenomenology of Religion (1906-1983). The basic framework used as the basis for the first part of the paper is Welte's work Gesammelte Schriften I / 1 Person published in 2006. In Wlete’s work in the part where he talks about the person, Welte presents his view of human existence and the phenomena associated with that existence, which consequently amount, to Welte’s original concept of the human person, a person as a whole. Welte’s concept is in line with the Aristotelian-Christian idea of man, and as Welte explores the classical idea of man as a person, he polishes the classical idea which philosophically speaking brings it up to date, enriching it by expanding it and making it more modern. The enrichment Welte brings consists in the dialogue in which one can elaborate the person in the context of Conversation, Language, Christianity, and The World. In regard to the person the theme of determination and freedom proved to be extremely important, which is discussed in another of Welte's 1966 writings, entitled Determination and Freedom, where Welte reflects on freedom as man's spiritual category and with it associated conscience as man's spiritual compass towards good. With that, in Welte’s philosophy the themes of hope, fear, and anxiety also relate to human existence. Ultimately, Welte contemplates human existence through the prism of games and happiness, where freedom is tied with human existence and is inseparable from man’s existential situation. In the second part of this disertation, Welte's crucial work Philosophy of Religion is examined, where Welte reflects on the concepts and realities related to faith especially those that relate to exercising faith. At the beginning of the second part, Welte's coining the term The Philosophy of Religion, being examined, as the term since he coined in 1949. later becomes known as the phenomenology of religion, which provides a good basis to introduce a philosophical- phenomenological of perspective of The Person and The Faith. The core of the second part of this dissertation explores the theme of God as the originator of religion and Man as the one whose answer to God’s call is contained in faith and its execution. In this part the philosophy of the German mystic M. Eckhart will be explored as his philosophical and theological works were an inspiration to Bernhard Welte. As a true philosopher of religion, Welte also examined atheism, in terms of religious expression, to which the last parts of this work will be dedicated to, in trying to give, at least in part, an answer to the phenomenon of atheism, and to the question whether talking about God and believing in Him is (still) possible despite the chaos and evil that is present in the world.

Tema ovog završnog rada jest Descartesova racionalistička metafizika. Cilj je prikazati najvažnije elemente Descartesove metafizike, s posebnim naglaskom na novosti koje on uvodi u ovu granu filozofije. Pritom je korištena metoda filozofske analize najvažnijih Descartesovih djela. Rad započinje Descartesovom biografijom, u kojoj se može vidjeti kako su tri sna napravila preokret u njegovom životu i utjecala na njegov rad. Za početak je uveo novu metodu u filozofiju, krenuvši od sumnje i odbacivši sve u što se može i najmanje posumnjati. Potom dolazi do nesumnjive istine, koju izriče iskazom Cogito, ergo sum i na kojoj će početi graditi svoju filozofiju. Nakon što je spoznao izvjesnost vlastitog postojanja, donosi dokaze za Božje postojanje, a nakon toga dokazuje postojanje materijalnog svijeta, oslanjajući se na Boga kao jamca istinite spoznaje. Na kraju donosi zaključak kako se čovjek sastoji od protežne i misleće supstancije, ne uspijevajući do kraja objasniti njihov odnos. The topic of this paper is Descartes' rationalist metaphysics. The aim is to present the most important elements of Descartes' metaphysics, with special emphasis on the novelties he introduces into this branch of philosophy. The method of philosophical analysis of the most important works of Descartes was used. The work begins with Descartes’ biography, in which one can see how three dreams made a turnaround in his life and influenced his work. To begin with, he introduced a new method into philosophy, starting from doubt and rejecting everything that can be doubted in the least. Then comes the undoubted truth, which he expresses with the statement of Cogito, ergo sum, and on which he will begin to build his philosophy. After realizing the certainty of his own existence, he brings evidence for God's existence, and then proves the existence of the material world, relying on God as the guarantor of true knowledge. In the end, he concludes that man consists of a protracted and thinking substance, failing to fully explain their relationship.

U ovom završnom radu kritički se prikazuje jedna od središnjih tema Descartesove filozofije – njegova antropološka misao. Najprije se iznosi objašnjenje Descartesova shvaćanja čovjeka kao sastavljenog od dviju različitih supstancija, odnosno od res cogitans i res extensa te kritike na ovakvo shvaćanje odnosa duše i tijela. Zatim prelazimo na njegove epistemološke postavke, te se upoznajemo sa spoznajom kao ljudskom djelatnošću, nakon čega slijedi govor o volji i strastima te u posljednjem poglavlju dolazimo do teme Descartesova širokog utjecaja na daljnji razvoj filozofske misli. Zaključujemo s pregledom Descartesove antropologije i zaključkom o važnosti shvaćanja jedne ovakve filozofije zbog koje je Descartes i stekao naziv Oca moderne filozofije. Pri izradi završnog rada upotrjebljena je filozofska analiza temeljnih Descartesovih tekstova: Metafizičke meditacije, Diskurs o metodi, Principi filozofije i Strasti duše. Kao pomoć u analizi ovih tekstova korištena je sekundarna literatura te udžbenici iz povijesti filozofije i filozofska enciklopedija. In this thesis one of the central themes of Descartes' philosophy – his anthropological thought – is critically presented. First, we present an explanation of Descartes’ understanding of a man composed of two different substances, res cogitans and res extensa, and a critique of this understanding of the relation between soul and body. We then move on to his epistemological settings and acquaint ourselves with cognition as a human activity, followed by talk of will and passions. In the final chapter we come to the topic of Descartes’ broad influence on the further development of philosophical thought. We conclude with an overview of Descartes’ anthropology and a conclusion on the importance of understanding such a philosophy, for which Descartes was given the title ‘Father of Modern Philosophy’. In writing this thesis, a philosophical analysis of Descartes’ basic texts was used: Metaphysical Meditations, Discourse on Method, Principles of Philosophy, and Passions of the Soul. Secondary literature, textbooks on the history of philosophy and encyclopaedia of philosophy were used to help analyse these texts.

Za cjelovitu Kantovu filozofiju od iznimne je važnosti njegovo poimanje vremena te se iz tog razloga ovim radom nastojalo prvenstveno prikazati Kantovu transcendentalnu estetiku te eksplikaciju pojma vremena u istoj. Uz Kantovo poimanje vremena izneseni su i neki prigovori njegovoj teoriji. The understanding of time is of huge importance for Kant`s whole philosophy. Because of that, this paper endeavors to demonstrate Kant´s transcendental aesthetics and the explanation of time given in it. Besides Kant´s understanding of time, some objections to his theory are also shown.

Parlamentarni uspjesi i opći rast podrške stranačkoj obitelji populističke radikalne desnice u posljednjih pedesetak godina potaknuli su brojne diskusije o prijetnji revitalizacije fašizma kroz demokratske procese. U hrvatskom društveno-političkom kontekstu, nakon skretanja Hrvatske demokratske zajednice (HDZ) prema desnom centru te nakon raspada desnice na parlamentarnim izborima 2016. godine, svjedočimo povećanju broja političkih stranaka na radikalnoj desnici. U radu se kroz studiju slučaja Generacije obnove, osnovane 2017. godine, utvrđuje prisutnost specifičnih ideoloških obrazaca populističke radikalne desnice u Hrvatskoj. Istraživanje je utemeljeno na analizi diskursa, polustrukturiranim intervjuima s članovima stranke te na promatranju sa sudjelovanjem tijekom višestrukih posjeta Desničarima u pubu – neformalnim druženjima u organizaciji stranke. Promatrajući kako se populistički radikalno desni ideološki obrasci artikuliraju u javnom prostoru, pokušat će se odrediti politički ciljevi i preferirane strategije Generacije obnove te na temelju toga utvrditi opravdanost straha od povratka fašizma kroz okvir stranačke radikalne desnice u suvremenim demokracijama. The parliamentary success and the general growth of support for the party family of the populist radical right in the last fifty years has stimulated numerous discussions about the threat of revitalizing fascism through democratic processes. In the Croatian socio-political context, after the Croatian Democratic Union (HDZ) turned to the center-right, and after the failure of radical right parties at the 2016 parliamentary elections, we are witnessing an increase in the number of newly formed political parties on the radical right. The case study of the Generation of Renewal, founded in 2017, establishes the presence of specific ideological patterns of the populist radical right in Croatia. The research is based on discourse analysis, semi - structured interviews with party members, and observation with participation during multiple visits to the Rightists in pub - informal gatherings organized by the party. Observing how populist radical right-wing ideological patterns are articulated in public space, this paper will try to determine the political goals and preferred strategies of the Generation of Renewal and on that basis determine the justification of fear of the return of fascism through the radical right parties in modern democracies.