Arhe
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<p>JOURNAL OF PHILOSOPHY</p>Filozofski fakulteten-USArhe1820-0958PETO IZDANJE STUDENTSKE KONFERENCIJE SUMMA STUDIORUM PHILOSOPHIAE U NOVOM SADU
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2433
DAVID MENČIK
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2024-03-282024-03-28203937138210.19090/arhe.2023.39.371-382AUTHORS
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2434
STANKO VLAŠKI
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2024-03-282024-03-28203938338510.19090/arhe.2023.39.383-385PYR – A PERSISTENT SUBSTRATE OF EVERYTHING
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2425
<p>In this paper, the author analyses Stagirite's view of Ephesian's philosophy, which is largely viewed through the prism of his quadruple causal scheme. Aristotle strongly argued and consistently defended his thesis that Heraclitus was a typical representative of the Ionian philosophy of nature. He did not advocate this position based on the place of birth or origin of "the Dark" thinker, but he founded it primarily with the Ephesian's postulation of the primary essence in mind. The founder of the Lyceum, after thoroughly studying Heraclitus' fragments, concluded that <em>pyr</em> is a persistent substrate of everything and that it should be treated as <em>arche</em> and <em>physis</em> in the classical Ionian sense. Ephesian, finally, determined a single principle, fire, which is "of the nature of matter" and which, in Aristotle's typology of causes, was categorized as a material cause.</p>ŽELJKO KALUĐEROVIĆ
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2024-03-282024-03-28203918520710.19090/arhe.2023.39.185-207WHAT IS BOUNDARY?
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2426
<p>In this paper, I will discuss only some of the important issues concerning boundary issues. First, I will briefly say something about the meaning of which word in Greek and Latin is largely covered by the meaning of our word boundary (granica). I will then turn to the beginnings of discussing our subject with Euclid and Aristotle. For the longest time, I will dwell on some of the issues raised by our topic in contemporary philosophy. I will consider dividing boundaries into bodily and disembodied, natural and artificial, that is, <em>bona fide</em> and <em>fiat</em> boundaries, into clear and unclear or vague ones. I will also point out some problems related to the issues of demarcation and borders of neighboring entities. Finally, I will say something about the issue of boundaries of boundaries.</p>DRAGO ĐURIĆ
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2024-03-282024-03-28203920922710.19090/arhe.2023.39.209-227GENEALOGY AND DECONSTRUCTION
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2427
<p>In this paper, we explore the Foucault/Derrida debate on Descartes’ First Meditation. In <em>Madness and Civilization</em>, Foucault argues that Descartes excludes madness from the meditative process and that this move is paradigmatic of the whole classicist era. Derrida, however, believes that Descartes only seemingly does so in order to satisfy the natural, non-philosophical attitude and that with the appearance of the Evil Genius (in the Second Meditation) qualified doubt begins and, with it, the affirmation of madness as a precondition for the emergence of a meditative subject. Derrida claims that Foucault did not make a simple oversight, but that his misunderstanding of Descartes means that he separates the <em>cogito</em> in the same manner that the classicist era separated and excluded madness. These few pages on Descartes, he believes, call into question the entirety of <em>Madness and Civilization. </em>Foucault, on the other hand, thinks that Derrida does not understand that the madness of the Evil Genius is simulated and that it is irresponsible to expect that these three pages on Descartes can discredit the remaining six hundred. Interestingly (and this is the topic of the second part of this paper), the similarities and differences between the Foucauldian archeology/genealogy and Derridean deconstruction are manifested through these two different approaches to the <em>Meditations</em>. The key for this can be found in the notion of the margin, which Foucault counts on when he thematizes the unconscious of knowledge (seen as being emancipated through genealogical interventions) and which is determined by Derrida as the starting point for a deconstructive reversal. In the end, however, we will demonstrate that they conceptualize the margin differently and that this reveals the differences between their respective endeavors.</p>BRANKO ROMČEVIĆ
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2024-03-282024-03-28203922925510.19090/arhe.2023.39.229-255MIMESIS IS SOMEWHERE ELSE I: APPROACHING THE MIMETIC LANDSCAPE OF THE REPUBLIC
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2428
<p>The article attempts to address Plato's question about mimesis by finding the appropriate method within the text of <em>Republic</em> itself. The first part of the paper analyzes why the issue of mimesis is reiterated in the last book of <em>Republic</em> and why the mimetic poet returns to Socrates' speech despite being exiled previously. The article suggests that the mimetic poet may have never been banished and was concealed within Socrates' speech all along. In the second part of the paper, Plato's critique of mimesis is examined by highlighting the difference in content and style of mimesis. The paper proposes a way of reading Plato's critique that applies his method of interpreting an imitative poet to a given interpretation, which reveals insights into Plato's constant game with <em>what</em> and <em>how</em>, teaching and the way it is constructed. This approach sheds light on the essentially rhapsodic nature of Plato's critique of mimesis, which involves a constant interplay between <em>what</em> and <em>how</em>.</p>NIKOLA TATALOVIĆ
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2024-03-282024-03-28203925727410.19090/arhe.2023.39.257-274SOME NOTES ON THE INDIVIDUAL PROCESS OF LIBERATION IN SPINOZA
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2429
<p>A central theme of Spinoza’s <em>Ethica</em> is the description of the individual’s exposition to the emergence of passions: the individual’s mind is constitutively liable to being passive in relation to the influences exercised on the mind by reality since the mind is a part of nature. As regards the individual’s condition, being passive means having passions: passions bring the individual to a condition of mental enslavement due to the influence coming from the external reality.</p> <p>Spinoza tries to find a way out of the passions: through the analysis of the structure of reality and of the individual’s mind, Spinoza shows that the development of knowledge of reality in the mind is the solution for the process of liberation of the mind. The power of the individual’s mind consists in the knowledge of reality: therefore, the possibility, for the individual, to reach an authentic power of mind consists in the acquisition of the knowledge of reality. This acquisition comes about exclusively through the appropriate education. Through the knowledge, the individual becomes able to counteract his being acted on by the external reality: he can lead his life instead of being steadily led by the influences coming from outside.</p> <p>We base our inquiry on Spinoza’s <em>Ethica</em>.</p>KATHRIN BOUVOTGIANLUIGI SEGALERBA
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2024-03-282024-03-28203927530510.19090/arhe.2023.39.275-305CRITIQUE OF THE MORAL PHILOSOPHY OF TRANSHUMANISM
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2430
<p>The aim of this paper was to philosophically investigate transhumanism. Transhumanism, transhuman, transhumanists – these are the words that are today, due to the socio-technological turmoil of recent years, attributed to everything and anything. However, in reality, transhumanism is a movement of marginal intellectuals united around the idea of technological improvement of man with the ultimate goal of transcending human nature. Methodologically speaking, the investigation of this article was carried out in the following way: first, we determined the essential elements of transhumanism through a historical-cultural overview of the movement itself; then, we analyzed these elements while adhering to the basic principles of natural reason. The paper itself was written in the spirit of scholastic philosophy. Although it does not refer to any of the truths of Revelation, the fact that philosophy which arose under the auspices of the Church is the only one that has to this day preserved all the truths of natural reason, proves the truth of those whom God has sent.</p>IVAN VČEVIVICA KELAM
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2024-03-282024-03-28203930732910.19090/arhe.2023.39.307-329AUTHORITY IN FARABI’S UTOPIA (VIRTUOUS CITY)
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2431
<p>One of the first and at the same time most important representatives of Islamic philosophical thought, Abu Nasr al-Farabi, who played an extremely important role in connecting the ancient Greek philosophical heritage with the Islamic theological tradition, paid special attention to political and social philosophy. His idea of utopia, i.e. the „virtuous city (<em>al-Madina al-Fadhila</em>)“, caused various reactions among later generations of philosophers and thinkers. Avicenna, Ibn Ṭufayl, and even Shihabuddin Suhrawardi tried to look critically at Farabi’s statements and ideas. Terms and phrases such as political philosophy, social philosophy, politics, government, city, and society in his works are discussed in a very comprehensive manner using a rational method. In this paper, we will focus on the idea of the concept of authority in his utopian understanding of the „virtuous city“. While doing so, we will try to use as much as possible his original works written in Arabic. Methodologically, it is important to note that Farabi’s views on social philosophy are not only important and significant in a philosophical sense, but can also be of use to historians of thought, since Farabi always tried to connect his rational observations at least partially with objective social and political situations during the Abbasid dynasty, the period he lived in.</p>AMRA HALILOVIĆ
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2024-03-282024-03-28203933134910.19090/arhe.2023.39.331-349THE USE OF THE APOPHATIC METHOD IN THE WORKS OF JACQUES DERRIDA
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2432
<p>The negative discourse Jacques Derrida uses in the descriptions of his concepts is similar to the apophatic method of speaking about God. Therefore, in this paper, we will try to answer whether traces of this theological method can be found in Derrida's works. When he talks about negative theology, Derrida most often refers to the works of Dionysius the Areopagite, whose conceptions of apophatic theology we will consider in this research. Approaching from the perspective of Derrida's critique of metaphysics, we will try to present the context from which we believe that the need for elements of the apophatic method arose. Therefore, this research aims to demonstrate whether, and in what way, is it possible to talk about the similarities between Derrida's ideas and this theological method. Also, this paper represents the basis for some future, more detailed investigations of the relationship between apophatic and deconstruction.</p>KRISTINA TODOROVIĆ
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2024-03-282024-03-28203935137010.19090/arhe.2023.39.351-370THE ENLIGHTENED ALIENATION OF A PHILOSOPHER: DOSITEJ’S BIRTH IN THE NEW WORLD
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2418
<p>In the first part of the article, the author advocates the thesis that the Enlightenment does not abandon Christian anthropology, but rather corrects it by modifying a certain version of salvation. The former eternal life in the afterlife world has been replaced by a complete life in this world. The keyword of the 18th century, the idea of perfection, played a leading role. The leading idea of the article is that the process of enlightenment should be considered as fundamentally infinite, and it cannot be ended because there is no unequivocal answer about its purpose and how it should be completed. It is inexhaustible and incomplete due to its internal multi-layeredness within which different views can always be established, and hence polarization. That is why mutually opposing currents of enlightenment can be discerned. The paradox of the Enlightenment consists in the fact that the opposition is not somewhere on the other side of the Enlightenment movement. In the second part of the work, the author presents the idea that Dositej’s entire intellectual and human effort could be reduced to building a culture and humanity in which there will be no place for bullying, abuse, and ranting. A culture beyond violence, could be his leading slogan.</p>DRAGAN PROLE
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2024-03-282024-03-282039113710.19090/arhe.2023.39.11-37THE NEW LIGHT OF THE NEW AGE
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2419
<p>This paper is an inquiry into the idea of knowledge and science, characteristic of the philosophy of the Enlightenment. These ideas are analyzed against the background of general tendencies of modern philosophy, preparing the path for the Enlightenment. The transformation of how the knowledge is comprehended will be presented through a short analysis of the light metaphor, now referring exclusively to natural cognitive powers. On the basis of such analysis, I will further shortly present the core idea of science, as it is advocated for in the Encyclopedia, as an open and essentially unfinished, but yet methodologically organized system of knowledge.</p>UNA POPOVIĆ
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2024-03-282024-03-282039395610.19090/arhe.2023.39.39-56CONTRADICTIONS OF SERBIAN ENLIGHTENMENT: AUTONOMY AND UNANIMITY
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2420
<p>This paper approaches concepts of <em>earning, singlemindedness, and nation </em>as characteristics of the epoch of Serbian enlightenment at the end of the 18th and beginning of the 19th century. The specificity of these notions is outlined through their comparison with the notions of autonomy, antagonism, and cosmopolitism as characteristics of Western European and German enlightenment. This paper conducts a comparative analysis of the selected concepts in their social and political context. Such a reading results in an outline of a conceptual framework defining later disputes in the Serbian enlightenment disputes converging with the opposition between authority and autonomy, antagonism and unity and cosmopolitism and nation.</p>ЛАЗАР АТАНАСКОВИЋ
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2024-03-282024-03-282039578410.19090/arhe.2023.39.57-84LA METTRIE'S ANTHROPIC REASONING
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2421
<p>Julien Offray de La Mettrie is considered a representative philosopher of materialism and hedonism in the Age of Enlightenment. His seminal work <em>Man a Machine</em> bears many hallmarks of the Enlightenment: faith in ratinality and progress, turning away from traditional figures of authority and towards the authority of natural sciences, and placing great value in the individual and self-improvement. Certain paragraphs of the work, however, contain claims that seemingly advocate that one ought to remain wholly ignorant when it comes to questions pertaining to reasons for man's existence. This appears to contradict the usual intelectual optimism of the Enlightenment. However, if we read these paragraphs through the lens of contemporary anthropic reasoning, it shows that this is just La Mettrie's attempt to counter certain theistic arguments, and fully in the spirit of the Enlightenment.</p>GORAN RUJEVIĆ
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2024-03-282024-03-2820398510410.19090/arhe.2023.39.85-104ROUSSEAU, KANT AND THE CRITIQUE OF ENLIGHTENMENT
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2422
<p>In this paper, we examine Rousseau’s and Kant’s understanding of enlightenment through the lens of the idea of “unsociable sociability”, with the aim of showing that Rousseau’s critique of Enlightenment offers a different idea of courage from the one advocated by Kant in his essay <em>What is Enlightenment?</em>. In the first part of the paper, we explore Kant's idea of “unsociable sociability”, which he understands as a mechanism that leads to enlightenment and intellectual independence, demonstrating that the roots of this idea can be found in Rousseau's philosophical history of humanity. In the next step, we show how Rousseau argues against the idea of progress that Kant locates in “unsociable sociability”. Finally, based on these analyses, we show that Rousseau criticized Enlightenment and knowledge from the perspective of republican freedom, which, according to him, requires a different form of relationship between society and unsociability, and thus an alternative understanding of courage from that contained in Kant’s appeal “<em>Sapere aude!</em>”.</p>ĐORĐE HRISTOV
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2024-03-282024-03-28203910512210.19090/arhe.2023.39.105-122THE ENLIGHTENMENT AND ANTI-ENLIGHTENMENT PERSPECTIVES: FROM THE AGE OF ENLIGHTENMENT, THROUGH CRITIQUE, TO STORIES
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2423
<p>The auto-reflexive moment of the language as such, which gets to stories as constituent parts of every experience and notion of reality, is also the moment which opens up the possibility for a different approach towards the established relations of power, on every social plane. It can be argued that stories deconstruct the negative sign of power, understood as a will to dominate. That kind of breakthrough can be interpreted from the position of progress, but in an altered form in comparison to the appeal to progress taken from the perspective of the Enlightenment project.</p>NEMANJA MIĆIĆ
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2024-03-282024-03-28203912315710.19090/arhe.2023.39.123-157TRANSCENDENTAL PHILOSOPHY AND THE SPIRIT OF THE ENLIGHTENMENT
https://arhe.ff.uns.ac.rs/index.php/arhe/article/view/2424
<p>The aim of this paper is to approach the question of Enlightenment through the aspect of transcendental methodology. There are not many authors in the history of philosophy who dealt with this method. From this approach, one must emphasize the basic aspects of Kant's and Husserl's philosophy, authors who tried to show both the positive aspect of this historical movement, as well as its disadvantages. They believe that the idea of science based on the concept of the human mind, must be distinguished from the modern ideal of science, which is based on universal reason and the new paradigm of nature. Both of these authors believe that the idea of development and the question of the purposefulness of the philosophical task should be reconsidered.</p>TANJA TODOROVIĆ
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2024-03-282024-03-28203915918310.19090/arhe.2023.39.159-183