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Rad nastoji integrirati zapažanja Theodora W. Adorna o odgoju i obrazovanju, koja su rasuta gotovo po čitavome njegovom opusu. Namjera međutim nije doktrinarna: izdala bi se lojalnost autoru i podbacilo ispod njegove kritike kada bi takva integracija nastojala rekonstruirati neku neokupljenu ili neizrečenu Adornovu »prosvjetnu doktrinu«. Kod zakletog antisistematičara ni vizije prosvjetne teorije i prakse ne smiju prerasti u sistem. Riječ je prije o stavu ili držanju koje insistira na pokušaju da se antinomija obrazovanja – neslobodnim sredstvima do cilja slobode, manipulacijom do nemogućnosti da se bude izmanipuliran – unese u školske, i ne samo školske, zadatke, kao cilj koji će onemogućiti ponavljanje Auschwitza, omogućiti autonomiju i osposobiti za autorefleksiju., The paper seeks to integrate Theodor W. Adorno’s observations about upbringing and education, scattered throughout his almost entire opus. The intention, however, is not doctrinal: loyalty to the author would be betrayed and it would fall short of his criticism if such integration would sought to reconstruct some uncollected or unspoken Adorno’s “educational doctrine”. With a sworn antisystematist, even visions of educational theory and practice must not grow into a system. It is rather about an attitude that insists on trying to bring the antinomy of education – by non-free means to the goal of freedom, by manipulation to the point of impossibility to be manipulated – into school and not only school tasks, as a goal that will prevent Auschwitz’s repetition, enable autonomy and empower for self-reflection.

The beginning of the paper is dedicated to Popper?s general understanding of the scientific method, in which the moment of refutation stands out. The second part of the paper presents the application of that model to the field of ethics and ?public policy,? in the form of a suggestion to be called later ?negative utilitarianism.?. Then, attention is focused on the objections addressed to negative utilitarianism, primarily when it comes to the ?repugnantconclusion? that brings it closer to promortalism and anti-natalism. In the final part, the author strives to defend what remains of the intuition that motivates negative utilitarianism by its reduction to a principle, and not to a complete theory or a comprehensive conception.

У првом делу рада аутор проблематизује потребу дефинисања жанра научне фантастике, излажући аргументе савремених теоретичара који су уверени у неуспех досадашњих покушаја да се то учини. Та настојања се потом представљају кроз ликове карактеристичних представника два приступа дефинисању научне фантастике: историјског и формалистичког. Налази се да историјски приступ не нуди конклузивно одређење тог жанра већ пре, напротив, безобално шири његове границе. У формалистичком приступу запажа се спор тумача који стављају нагласак на одредницу науке и оних који радије потенцирају фикцију приликом покушаја дистинктивног одређења научнофантастичног жанра. У завршном делу рада указује се на могућност помирења фантастике с науком сагледавањем научне фантастике као весника научних открића: научнофантастична пракса може се засновано интегрисати у науку и њену историју уколико се уклоне „сцијентистичка“ и „креативистичка“ предубеђења која томе стоје на путу. Закључак рада сугерише да то помирење није оправдано, интегрисање још мање, уколико укида антагонистичку, али продуктивну напетост научних факата и књижевне фикције.

Chronic granulocytic leukemia (CGL), Ph + is a chronic myeloproliferative disorder, which, due to its specificity for many decades, has attracted the attention of researchers of specialties. This disease was among the first malignant haemopathies that received their “ID card” since molecular precisely defined the basic pathological substrate, that origin of the disease. Over the past decades we have witnessed the evolution of the therapeutic approach in the treatment of from oral cystostatic therapy, radiotherapy, through recombinant interferon alpha (IFN-alpha), haematopoeza stem cell transplantation, to the targeted molecular therapy of the tyrosine inhibitor (TKI). In this report we present patient with a diagnosis of Ph + in the early chronic phase at the age of 13 all relevant analyzes. During the past 26 years, all modalities of CGL treatment were applied in patients, according to the time period, concluding with the second generation resulting in complete remission of diseases with excellent quality of life and identical expectations for the future, as well as in healthy population.

This paper outlines the performance of monkeys in the film and, more broadly, in western cultural tradition. The pattern of ambivalent reception of that liveform is detected: recognizing the closest relatives uncomfortable resemblance to a common origin. In principle, movie used to augment ape and make him irresistibly threatening (King Kong); to personalize and with paternalistic sentimentalism assimilate him to human (Tarzan?s Cheeta), to distort the whole relation of humans and apes and signalize political consequences of species domination (Planet of the Apes), and finally, to resolve an uncomfortable closeness - with complete approximation of humans and monkeys in common catastrophic accidents (12 Monkeys, Congo, Gorillas in the Mist). It is demonstrated that, in whatever version, it is more interesting now to reverse the famous Marx?s formulation -?the anatomy of man is the key to the anatomy of the ape?- and think it not only methodologically any more.

Andrea Alkijato (Andrea Alciato) prikazuje proždrljivost slikom-amblemom koja otvara i zatvara odeljak o „ustima“ njegove Emblemate (amblem 90, duborez, 1608). Na slici je muškarac – proždrljivci su mahom muškarci – velikog trbuha i dugog vrata, kakav odlikuje i galeba i pelikana koje drži u rukama. Dugovratost je referenca na popularnu legendu o Filoksenu s Lefkade, koji je sanjao o vratu nalik ždralovom da bi slatko meso duže klizilo niz njega. Pored toga što su i same dugovrate, ptice simbolizuju halapljivost i bučnost. Kako je pomenuto, slika otvara i zatvara „Usta“, prvi put naslovljena kao „Proždrljivost“, drugi put „Protiv brbljivog proždrljivca“. Jedenje i govorenje, premda temeljno različite aktivnosti – jedna nas veže za životinju, druga nas razdvaja od ostalih bića jer smo logon echon – uvek zahtevaju telo, usta, ždrelo. A prekomerno jedenje, pijenje možda još i više, oslobađa govor koji postaje verbozan, bučan, često i besmislen, nalik graktanju. Na to podseća i Ludost, progovorivši kroz Erazma: „Jer kakva bi smisla imalo opterećivati želudac tolikim jelima, tako skupocenim i tako biranim poslasticama, ako ne bi istovremeno i oči i uši, i sva duša uživali u smehu, šalama i dosetkama?“

Prvi dio rada posvećen je izlaganju razumijevanja dva pojma političke slobode Isaiaha Berlina: pozitivnog i negativnog. Posebna pozornost posvećuje se određivanju negativne koncepcije slobode i vrijednosnog pluralizma. Drugi dio rada navodi neke relevantne i utjecajne primjedbe koje su upućene, ili se mogu uputiti, Berlinovu binarnom razvrstavanju slobode, kao i odgovore apologeta negativne slobode na te primjedbe. Također se prikazuju alternativne konceptualizacije slobode, prije svega MacCallumova “tripartitna” te Skinnerova i Pettitova “republikanska”, ne bi li se izoštrile točke spora. U kratkom zaključku se sugerira da negativna sloboda nije dovoljan, ali jest neophodan uvjet svakog smislenog govora o njoj. Autor izražava uvjerenje da se takva interpretacija podudara s Berlinovom namjerom.

It could be said that, in general, Postmodernism represented a special inspiration for reaffirmation of the Enlightenment, and that the Enlightenment revised in response to this challenge. Defenders of the Enlightenment in the procedure used different strategies but, except for the occasional lump rejection and distorts, they all shared conviction that the theory of Postmodernism misrepresented itself. In their reconstruction of the position of Postmodernism, one shows that it comes to inherit the oldest traditions of the Counterenlightenment and the irresponsible relativist thinking. Another time it is emphasized the unfounded sheltering of the theory of Postmodernism behind the counterfeit principle of the Enlightenment or, even less based, boastfully as well as illusory breaking with Modernity. The third approach entered Postmodernism in the tradition of ?with itself quarreling Modernism? by the very effort to go beyond it; in the tradition of the Enlightenment and its relentless criticism as an integral part of the same endeavor. It is concluded that none of the apology of the Enlightenment, to its own detriment, succeded to consistently incorporate cutting edge of postmodern objections and, under duress to defend and profiled its own orthodox point of view, by its psychosocial neutralization violates the critical potential of the Enlightenment.

The first part of the article notes the sudden and conspicuous interest for the problem of identity at the turn of the 21st century. It presents Modern and postmodern conceptualizations of collective identity of social theorists. In the second part, the text draws on the legacy of philosophical speculation of the same period. The article aims to show that many of the dilemmas faced by latter-day humanities in their efforts to articulate their thinking of identity as well as difference still have a relevant ?pre-game? in the structural and dialectical interrelatedness thematized by philosophers of classical German idealism and the ?philosophers of difference.? The text concludes that such ?metaphysical? reflection comprises an unavoidable element, which can only be ignored by social theory at its own peril, even if it is not bound by the reflection?s findings.

This paper aims to present and discuss theoretical apprehension that occurred nearly a quarter of a century ago, with the thematization and problematization of social identity. Pointing out that the terms fall into “identity crisis” when emerge from their self-evidences, the author testing how the same fate encountered the very concept of “identity” and presents contemporary social theorists’ interpretations of such a situation, at the same time testifying the landmarks of self-understanding of modernity. After exploring dominant current vision of the history of ideas – that self- and social-identity does not existed in Pre-Modern societies in the sense we understand it today, that Modern is its only homeland, and that with the “postmodern condition” occurs either its dusk or its serious transformation, that even if it is not completely rejected, it is replaced with multi-coded, “ fragmented” or “plural” identities – the conclusion suggests the possibility that maybe it is not about any particular epochal change and privilege or a curse to live in it, but about yet another fundamental transformation of social structures, transformation which is not unknown in the past and transformation that today, as always, produces distinct unease, uncertainty, risk, volatility, in terms of recognition of belonging and self-mission, life investment and role taking, in the world whose supports are no longer taken for granted.

Средишње питање овог чланка је да ли је властити интерес, који је постао технички термин економије, само преименован и оправдан негдањи смртни грех похлепе, или је с њим наступило једно ново и другачије разумевање човека и пожељне организације друштва. У првом делу рада се излажу ар- гументи који су артикулисали прву тезу, а у другом они који је оспоравају. У закључном делу рада указује се на могућност интерпретација које усвајају кри- тику властитог интереса као наследника похлепе, али налазе начин да сачувају његову самосталност и оперативност, како унутар економске теорије, тако и унутар сугерисане друштвене праксе. The central question of the article is whether it is self-interest, which has become a technical term of economy, nothing but a renamed and justified quondam deadly sin of greed, or is it engender and announces a new and different understanding of man and the desirable organization of society. First part of the paper introduce the arguments that articulated the first thesis, and the second those that call it into question. Concluding part of the article points to the possibility of interpretations that adopts the criticism of self-interest as the successor of greed, but find a way to preserve its independence and operationality both within the economic theory and the suggested social practices.

In this work we present a quantum-classical molecular dynamics study of hydrogen irradiation of a single corrugated boron sheet in the incident energy range of 0.25–100 eV and report the resulting reflection, adsorption, and transmission probability. For this we use self-consistent charge tight binding density functional theory. A comparison of the irradiation results with our previous study on hydrogen detection using graphene shows a significant increase in the adsorption probability and a lower reflection rate for borophene. We benchmark our method of finding the interaction potentials of hydrogen and the boron sheet with plane wave density functional theory for validating our approach. We utilized the open boundary non-equilibrium Green’s function method to obtain conductivity of borophene as a function of hydrogen coverage. For voltages of up to 300 mV the systems have a linear volt–ampere characteristic and the resulting conductance decreases exponentially as a function of the hydrogen coverage. Our results suggest that borophene has favorable properties for its use as a hydrogen detector.

First part of the paper presents and analyzes some of the main arguments, which support the popular belief that greed is to blame for the 2008 financial crisis. The second part lists the counter-arguments that challenge this position in two ways: one set of arguments claims that greed is either not the main and single factor, or that is not the culprit at all; the second set, on the other hand, states that the scope of its influence is undermined and underrepresented, as well as that it is not considered in its ?structural? but only individual dimension. The final part of the paper presents a specific socio-psychological approach that could elucidate the extent to which unregulated greed could cause economic breakdowns. In addition, this approach attempts to question and operationally thematise implicit laws of modern capitalism with regard to both the recurring ups and downs that characterize it and the contradictory understanding and reception of the concept of acquisition, upon which it tend to built society.

The subject of this research was to determine the status of moral values among participants in the area of physical culture, as well as, in a wider sense, the desirability of introducing an ethical dimension into their education. Some of the fundamental ethical theories have been put into the function of experimental verification of their reception and application on a sample of students from the University of Belgrade’s Faculty of Sport and Physical Education. The goal of this research was to determine the students’ moral attitudes. To that purpose a questionnaire has been constructed and a research has been conducted on a total sample of 516 respondents. Research results have shown that there are certain differences between the consideration shown towards the moral aspects of physical culture between male and female students.

U prvom dijelu članka izlaže se tradicionalistička kritika Francuske revolucije, prvenstveno kroz autore Josepha de Maistrea i Edmunda Burkea. Drugi dio posvećen je recepciji protestantizma katoličke reakcije, naročito s obzirom na detektiranje »duha pobune« u njemu, kao jezgra onog držanja ili mentaliteta koji će obilježiti nastupajuće subverzivne političke i društvene prevrate. Zaključni dio rada prikazuje utjecaje i obrade rane konzervativne misli u suvremenosti, nalazeći da je ona, u istrajnom proturječju prema radikalnoj društvenoj reformi, imala ulogu ponekad razložne opomene i, rjeđe, korektiva pretencioznim revolucionarnim zahvatima. In the first part of the paper, the traditionalistic critique of the French Revolution is presented, primarily through the characters of Joseph de Maistre and Edmund Burke. The second part is dedicated to the reception of the Protestantism of the Catholic reaction, especially in the view of detecting the ‘spirit of rebellion' in it, as the nucleus of the posture or mentality that will mark the emerging subversive political and social upheavals. The concluding part of the paper exposes the influence and treatment of early conservative thought in modernity, finding that, in a persistent struggle against radical social reform, it sometimes had the role of the reasonable warning and, more rarely, the corrective of pretentious revolutionary interventions.

This paper aims to question anew the popular and supposedly self-evident affirmation of education, in its modern incarnation as in its historical notion. The ‘‘naive’’ questions suggest that we have recently taken for granted that education ought to be for the masses, that it ought to be upbringing, and that it is better than ignorance. Drawing on the tradition that calls such an understanding of education into question, the author shows that the hidden costs of disregarding such reflection end up, camouflaged and smuggled, taxing the current debates regarding generally accepted education strategies. The characteristic feeling of the currently accepted model of education being in chronic crisis is less a testament to an absence of alternative approaches than to a lack of thorough self-reflection.

Analyzing its relationship to reason, tradition, social organization and other key moments of disagreement, the article exposes how the early post-revolutionary Conservatism criticizing the Enlightenment and, at the same time, articulate their own learning. Special attention is given to Burke's and Maistre's visions of violations of the Enlightenment philosophy on the historical and political mission that they believed their nations and humanity should meet. It is concluded that in this formative period, in relation to the eighteenth-century Enlightenment and the French Revolution, for which the former is held responsible, conservatism formed its own doctrine, Its counter-enlightenment and anti-modernist motives therefore remain distinctive marks of Conservativism to this day.

Over the Romantic reception of Kant, the author attempts to show a relationship between the Romanticism and the Enlightenment. First part of the paper reconstructs the social conditions that created the strange path of transformation of parts of Kant?s teachings in the romantic motifs. The second part follows the theoretical precomposition of Kant?s thought in Fichte and expressly deviation from it in Novalis and Schlegel. Third section presents the key moments of the Romantic critique of the Enlightenment mind, and fourth its ambiguous pracital-political effects. In conclusion, it is suggested that Romanticism tested and testified the transcending of limits of the very freedom for which Kant believed that man becomes worthy of only if it is used in a lawful and purposeful manner.

The author analyzes the key terms of Kant's definition of enlightenment: immaturity, guilt, humanity, laziness, cowardice, bravery, and others. The first part of the paper presents the criticisms that challenge every reasonable character of Kant's conception of enlightenment. After that, these critiques are confronted with the defenses of Kant's definition of enlightenment that points out, on the one hand, its self-reflectivity and, on the other, its everlasting actuality. Special attention is paid to the historical and textual reconstruction of the understanding of public as a condition of the possibilities for the effective engagement of the mind and the rational organization of society. It is concluded that the question of enlightenment remains open, to the extent that the danger of arbitrary use under a completely vague semantic rules threatening the very notion of enlightenment. Continuous reinterpretations of Kant's attempt to define it, however, are also testimonies of an unavoidable instance, with respect to which - by recognition of its relevance, its rearranging or rejection - different conceptions of enlightenment and its landmarks were tempted, articulated and established.

The article seeks to situate motivationally Camus' vision of 'corrected creation' in literary and ideological controversies of his time. Relying on systematically unrepresented but numerous and explicit reflections on the status of literary and the role of artistic practice, it also intends to point to the theoretical argumenation and aesthetic justification of such a vision. Conclusion is that the seemingly reluctant Camus' position is the product of a conscious decision - and its implementation - that the task of the artist is primarily to understand and, contrary to the subversive doctrines of the salvation, with his rebellious announcement of considerate revival in the name of justice and beauty, to creatively testify contradictions of his own time and advocate perhaps unconceivable comprehensive reconciliation.

This article raises the following questions: will the problems that are being addressed by contemporary medical ethics and bioethics change in the time to come and will their current conceptual frameworks become outdated or will imminent technological and social developments pose new challenges that will not have to be answered by the adoption of entirely new ethical concepts? These issues are being addressed on the basis of the materials that are offered to us by the science fiction serial Star Trek, which is taken as representative of the future. Special attention is given to one of its episodes (called Ethics), an episode that appears to test the physician-patient relationship, the conduct of medical research and the use of its results, the right to assisted suicide, as well as other traditions of moral thinking in medicine in the light of their future status. The moral dilemmas of this futuristic story appear strikingly similar to those we face nowadays. Moreover, it is apparently impossible to imagine a different discourse, in spite of the fact that characters and their environment in the story are very different from those we are acquainted with in real life. Hence, it can be concluded that moral problems related to scientific and medical problems from the future, if at all imaginable, are unlikely to differ substantially from the ones we currently know. In other words, new bio-technological developments might only radicalize some ethical questions, but the answers to them and the arguments in favour of their (un)acceptability appear available already.

This text gives a critical account of various, often conflicting interpretations of slash fiction - stories based on characters from popular TV show, The Star Trek, written (and read) by fans. What makes slash fiction, a subgenre of fan fiction, specific is a homoeroticization of characters that in the original narratives are either explicitly or implicitly heterosexual. Whether such “homoerotic pairing” has any foundation in the original Star Trek narrative, remains an open question. Answers to this question vary greatly. An affirmative answer, however, begs a further question: whether these narratives are “homosexual representations” in a strict gay/lesbian sense? The authors propose that slash represents a non-hegemonic narrative which transgresses borders (of the medium, genre, gender, sexuality etc.) set up in the original narrative - queering, reexamining thus both sex and gender. [Projekat Ministarstva nauke Republike Srbije, br. 43007 i br. 41004]

This paper presents the two competing models of Enlightenment tolerance and testing their status and scope. In the first part of the paper the author points out the limits of moderate Enlightenment?s ?religious tolerance? as represented by Locke and Voltaire. That notion of tolerance to this day dominates in public and academic discourse. The second part of the paper, through figures of Spinoza, Bayle and Diderot, presents the radical Enlightenment?s concept of ?universal? or ?philosophical? tolerance. The conclusion is that, despite its theoretical superiority, the prospects of social implementation of the latter, fortunately or not, are still no bigger than they were in the seventeenth and eighteenth centuries.

This paper presents and validates opposing notions regarding possibility of knowing the future. The medium for this enquiry is science fiction production in the literature, television and film. It finds that potential for knowing (in this production) demonstrate, illustrate, provokes, but also encounters the same epistemological, ethical and metaphysical quandaries that modern and contemporary philosophy deals with. [Projekat Ministarstva nauke Republike Srbije, br. 43007: Istraživanje klimatskih promena i njihovog uticaja na životnu sredinu, pracenje uticaja, adaptacija i ublažavanje - podprojekat: Etika i politike životne sredine: institucije, tehnike i norme pred izazovom promena prirodnog okruženja i Projekat br. 41004: Retke bolesti: molekularna patofiziologija, dijagnosticki i terapijski modaliteti i socijalni, eticki i pravni aspekti - podprojekat: Bioeticki aspekti: moralno prihvatljivo u biotehnoloski i drustveno mogucem]

U ovom članku nastojaćemo da ostvarimo sistematičan uvid u odnos između svakodnevnih praksi i javnog prostora. Kroz analizu radova dvojice uticajnih teoretičara iz ove oblasti, Fukoa i Lefevra, pokušaćemo da pružimo teorijsko obrazloženje intuiciji da (javni) prostor predstavlja jedan od osnovnih konstitutivnih elementa slobodnog delanja. U prvom delu članka, analiziraćemo Fukoov pojam heterotopije kako bismo ukazali na mogućnost one „prostorno posredovane“ samorefleksije koja veoma nalikuje na filozofsku askezu iz takozvane kasne faze njegovog dela. Potom ćemo razmotriti u kojoj meri Lefevrovo stanovište da javni prostor predstavlja hegelijansku konkretnu apstrakciju – koja sobom povlači dijalektičku analizu i praćenje složenih istorijskih protivrečnosti – dopunjuje i produbljuje vizuru koju uspostavlja Fuko svojim pojmom heterotopija. U tom smislu, biće pokazano da, uprkos svim razlikama u teorijskim polazištima, oba autora brane ideju jednog javnog prostora u kojem se brišu doznačavanja – kako bi se „otvorio prostor“ slobodnom delatniku. In this paper we will try to offer a systematic insight into the relation of everyday practices and public space. By examining the work of two of the most influential authors in this field, Foucault and Lefebvre, we will try to provide a theoretical explanation of intuition that (public) space represents one of the key constitutive elements of free action. In the first part of the paper, we will consider Foucault’s notion of heterotopia in the interest of pointing towards a “spatially intermediated” self-reflection which, to a great degree, resembles the philosophical askesis form his so called letter work. Afterwards, we will consider in which sense Lefebvre’s position that public space represents a Hegelian concrete abstraction - which entails dialectical analysis and tracking of complex historical contradictions - complements and deepens perspective that Foucault puts before us in his heterotopias. In that vein, it will be shown that both authors, despite the difference in their theoretical starting points, defend the idea of such a public space in which all signifiers are removed in the interest of „opening space” for the free agent

Using the representations of science, fiction and science fiction, this article attempts to sketch out a certain line of development in the history of representation of the enhanced human. First it was thought that chemicals could temporarily or permanently improve his natural abilities, then artificial substitutes, inserts and accessories dominated the vision of his improvement. The most recent possibility announced is the fundamental morphological transformation of his biological composition into a completely unrecognizable, amorphous “entity” capable of taking any form. This trajectory of “improvement” of human capacities could be regarded as a gradual advancement in the realization of the pledge of traditional humanism: that man is special precisely for being able to become anything he chooses. [Projekat Ministarstva nauke Republike Srbije, br. 41004: Retke bolesti: molekularna patofiziologija, dijagnosticki i terapijski modaliteti i socijalni, eticki i pravni aspekti]

The author is here seeking to expose his book Philosophical Animal zoographical persuasion to philosophy, to his own remorseless analysis - and that way defend the book from potential criticism by the others. On the other hand, the author believes that this will open up the space for discussion about the book and themes that book provokes. This discussion is not going to be mere neatly registered response and/or appropriate praise but a contribution inspired by the book, resonating back to it.

The inspiration or provocation for this paper came from the animal welfare theorists and environmental philosophers who have questioned the justification of our - real and symbolic - practice of eating meat, and from there challenged our meat-eating and generally devouring culture. The author is attempting to examine this motif - a motif of eating, swallowing devouring - its manifestation, display, findings or far-reaching thematisation that have been taking place more or less in passing in the texts of some pivotal thinkers of modern and contemporary philosophical tradition (Rousseau, Hegel, Nietzsche, Freud, Adorno, Lyotard, Derrida). It is suggested that grasping the procedure of devouring, perceived from the perspective of its imperceptible and in time almost ceremonial outgrowing into self-understandable gesture of a theory - and not only theory - is at least instructive and inspirational actual moment of consciousness for the entire (Western) thought, in other words, an aspect of its critical reconstruction and deconstruction.

The author, first of all, undertakes to perceive and analyze the role that the metaphor of 'root' plays, as well as the discourse connected with it - 'rooted', 'root out' and so on - in order to examine the functioning of botanical metaphors in modern political theory. Ideological duality is here shown as, in equal measure but in different ways, fixed to the idea of the root of human existence or of the well ordered society - and an image of a tree in blossom, if it has grown out of this condition - in which it is a privileged possession, giving the right to 'radical' actions. The difference is found where one group advocates unconditional nurturing of the given root and the other one urgent necessity of replacing it with new one. As a conclusion, it is suggested that the abandoning of the floral metaphor could not only open up space for reasonable dispute about the questions that it was believed to answer, but also that this kind of retreat from the fascination with root could really be - radical.

This paper tries to extricate philosophical education from the restrictions of social and school systems and to commend some independent and subversive views. This is to be accomplished through a conceptual dissection of the term 'education'. On the one hand, there is education seen as transmitter of the tradition, where to be educated is seen as being able to fit into an established community. There is also another education to which the authority of tradition is a permanent target of resistance, always trying to undermine any educational uniformity. This second history of education, genuinely philosophical, is radically opposed to the history of institutionalized mass-education. However, intention of this paper is not to proclaim this as an 'alternative' model, or to build it up as a new mythology. On the contrary, it is being written as a history of continuous subversion. Viewed from this vantage point, autonomous philosophical education is not a subsystem of a social system. This education has itself as a measurement, and always resists the wider community (the environment) that has accidentally befallen it. Its honor is exactly in this attitude of resistance, in being watchful against any conscription and integration. Understood in this manner, philosophical education is not a useful 'implemented' function of society, but is rather its dysfunction.

This paper is attempting to mark dilemmas, de-montage and pre-composition of philosophy that have been noticeable in its self-understanding, for the past few decades. As an answer to the cardinal question, three different and competing strands have been singled out - suggested and represented by Adorno, Habermas and Rorty - where the philosophy believes it could continue to appear. It has been detected, however, that the problem of survival and legitimisation of critique in modern philosophy has been, at first, identified with the question of survival of philosophy itself. Philosophy that has found itself on defense, but without loosing all illusions regarding its mission, it seems to see its last retreat and safe resort in the critical function of philosophy, traditionally understood as continual search for the truth. Nevertheless, politically situated, des-invested, even renouncing that enlightenment figure it seems that for the philosophical theory - more or less transformed - there is still place for autonomous action that is not without direct social consequences. .

This expose deals, first of all, with suppositions, structure and range of human thinking that has been undertaken, very ambitiously, by "philosophical anthropology" at the beginning of the twentieth century. And then, through philosophical critique and self-critique of its status and limitations of this "discipline", it is indicating the orientation of recent controversy regarding the possibilities and characters of radical dismissal and/or reaffirmation of philosopheme "man".

Parallel analysis of children's literature on one hand, and the crime genre on the other, positing children's and serious construction of the world and ego, outlining homology of their narrative and reconstructing social construct that follows, assumes that light could be thrown at certain particularity that is a parasite on a host whom it would like to legitimate. Juxtaposition of the two worlds, or, often, the world whiten the world visualizes the image, an inward tension and perversion of the world for which the attraction of secret service with an aspiration to public action makes it particular. The established analogy directs the attention at two points that mark particularity of the world of secrets: the protocol of the concealment and secret action and to the motives for shifting, compounding and acquiring the identity that follows.

The intention of this paper is to revisit, once again the question asked by Adorno and Habermas and other contemporary thinkers under different headings few decades ago. The author is suggesting that nowadays philosophy requires a final departure from the idea of having single and perennial face, and that this would not only allow, but also enable philosophy to test its various faces freely, that is, without norm or limit set in advance. At the same time, by creating such ?liberal? climate philosophy would no longer be frightened by the possible answer, and hence would no longer dramatize the very question of ?why still??. Even if philosophy turns out to be far less than the mission it once bestowed upon itself.

Rad nastoji predočiti glavne orijentire i argumentaciju u jednom suvremenom sporu oko razumijevanja prosvjetiteljstva. U prvom dijelu se izlažu razlozi zastupnika “pluralizacije” prosvjetiteljstva koji tvrde da se o njemu može govoriti još samo u množini, s obzirom na posebne nacionalne i regionalne specifičnosti, da bi se onda razmotrile reakcije zastupnika jedinstvenog prosvjetiteljstva i utemeljenost njihovih potkrjepljenja zajedničkih nagnuća prosvjetitelja. Sličnu strukturu ima i drugi dio rada, koji prati “okomitu” podjelu prosvjetiteljstva na “visoko” i “nisko”, te potom osporavanja da takva dihotomija dovodi u pitanje njegov integritet. Uvažavajući doprinose i zagovornika “obitelji prosvjetiteljstva” i studija koje rehabilitiraju europski ili “svjetski” karakter jednog prosvjetiteljstva, na kraju se sugerira da o opravdanosti ovog ili onog pristupa ili naglaska odlučuje tek plodnost njegovog izvođenja.