CEZASM Centar za afirmaciju slobodne misli, Sremski Karlovci, No. 5, 2019
Zadatak ovog rada će se sastojati u analizi društvene situacije XX i XXI veka, odnosno faktora, k... more Zadatak ovog rada će se sastojati u analizi društvene situacije XX i XXI veka, odnosno faktora, koji su određujući za razumevanje čovekove funkcionalonosti ili disfunkcionalnosti u savremenom tehnološkom svetu. Savremeno doba, tj. XX vek, a potom i XXI vek, čiji smo svedoci, predstavlja doba hiperprogresa u naučnoj i tehnološkoj sferi čovekovog delanja. Hiperprogres u ovom kontekstu označava kvalitativan i kvantitaivan razvoj u gotovo svakom pogledu čovekovog tehničko-industrijskog stvaralaštva. To je progres koji ne samo da ispunjava određene čovekove potrebe, nego ide i preko njih stvarajući nove rafinisane potrebe, koje se ne smatraju izvorno-prirodnim potrebama. Tehnološki hiperprogres u industrijalizovanom savremenom društvu, uslovljavljen je recipročnim odnosom proizvodnje potreba, kao i njihovog zadovoljenja. U ovom smislu, kako ćemo videti, čovek kao konzument predstavlja funkcionalnu jedinku sve dok je u stanju da proizvodi i konzumira ono što je proizvedeno, odnosno dok je u službi komodifikujućeg sistema. Pokazaćemo kako se čovekova (ne)funkcioanlnost meri faktorima opšte radno-konzumerističke efikasnosti.
The goal of this paper was to present the main characteristics of technological (one-dimensional) mind which rests upon capitalist functioning and it’s involvement in everyday modern society. Within this system, human being is alienated and reduced to mere function. As such, it does not participate in the world as a whole (it’s view is atomized), and it’s existence is submerged into the rhythm of production processes. This functional individual, which we can mark as animal laborans, is unable to see the bigger picture which includes different existential possiblities. Functionality of human being is measured through its productive eficiency and consumer capacity. Therefore, the very essence of technological mind can be put into relation: production-consumption. At the other hand, the notion of freedom is reduced to simple „freedom to choose” between many possible alternatives among already established varieties. The only possible authenitc freedom, should enable individual to take action against the rulling system, because it can form a larger picture of the current state and it’s place in it. However, authentic freedom dwells in collective aspirations, and it can not take action individually. In conclusion, this type of freedom can be achieved through a collective understanding of the situation, then its rejection and the shared pursuit of a better and more just world.
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Papers by Igor Jankovic
na scijentističkim pretpostavkama, svest se identifikuje sa nečim što ona nije (kontingentni identitet) ili joj se uskraćuje postojanje uopšte. Sa druge strane, antiredukcionisti na ontološki način pokušavaju da afirmišu svest kao tačku gledišta, i time otvaraju težak problem svesti u kojem se ona do daljnjeg suspenduje u neizvesni ontološki okvir. Svest se time smešta u ontološki prostor ili kutiju koja čeka na metafizički epilog. Za početak, u radu razmatramo opšti antitetički odnos redukcionizma i antiredukcionizma koji će se pokazati kao neplodonosan za
dotičnu problematiku. Drugi deo rada se odnosi na pokušaj prevazilaženja antitetike fenomenološkom metodom, čija će se analiza sastojati u ispitivanju relacije iskustva i svesti. Konačno, cilj rada se sastoji u pregledu antitetičke poteškoće nove metafizike, kao i u potencijalnom
otvaranju novog prostora za tumačenje fenomena svesti.
considering Hume’s epistemology. In this respect, Hume’s epistemology will be considered a central paradigm in analysis of empathy. Even though in his Treatise Hume has given an explanation of sympathy, he didn’t mention the term empathy. The author will imply that empathy and sympathy are terms that describe different modes of human conduct according to the distinction in social psychology, and accordingly, we will examine both notions under the surveillance of fundamental notions of Hume’s epistemology: impressions and ideas. The main idea will revolve around personal experience and intersubjectivity. In this field of
research empathy and sympathy will be shown as different forms of human conduct. Regarding the impressions and the association of ideas within Hume’s epistemology, sympathy will emerge as ability to understand and feel emotions of others, but only in relation to oneself, that is, within its own impressions and ideas. This ability is possible
through act of imagination. Quite the opposite, empathy is an ability that imply the internalization of someone else's experience and emotions, that is, the impressions and ideas of the other. The question is, how can one transcend the personal experience and reach the experience of other if we have in mind that – in Husserl’s words – Hume rejected
the idea of objectivity (not just scientific objectivity, but objectivity per se). If empathy cannot be expressed in the epistemological context in question, then any attempt to understand and feel others' emotions is reduced to fiction.
Ključne reči: Aristotel; bivstvo; broj; geometrija; matematika; matematički predmet; metafizika; prostor; vreme.
Abstract: This paper focuses on analysis of mathematical being in Aristotle’s philosophy. In a brief introduction, the author endeavors to present the sources as well as the attitude of Greek thinkers towards mathematics, which is, for the first time in the history of European thought, treated as science, that is, knowledge that serves its own purpose. In addition, the author explicates Aristotle’s general attitude towards mathematics, which is followed by ontological analysis of mathematical being in next chapter. This analysis is extended in a representation of the relationship between the problem of universals and the determination of the nature of a mathematical object as an abstraction, thereby rendering it as the transparent relative way of existence of the mathematical being. Furthermore, the author presents Aristotle’s conception of space and time as values that are at the same time possibilities of abstraction
of the mathematical being. After the process of abstraction, mathematical objects
are observed through a categorical scheme, as they are in their ontological mode of being.
Key words: Aristotle; being; geometry; mathematics; mathematical being; metaphysics; number; space; time.
The goal of this paper was to present the main characteristics of technological (one-dimensional) mind which rests upon capitalist functioning and it’s involvement in everyday modern society. Within this system, human being is alienated and reduced to mere function. As such, it does not participate in the world as a whole (it’s view is atomized), and it’s existence is submerged into the rhythm of production processes. This functional individual, which we can mark as animal laborans, is unable to see the bigger picture which includes different existential possiblities. Functionality of human being is measured through its productive eficiency and consumer capacity. Therefore, the very essence of technological mind can be put into relation: production-consumption. At the other hand, the notion of freedom is reduced to simple „freedom to choose” between many possible alternatives among already established varieties. The only possible authenitc freedom, should enable individual to take action against the rulling system, because it can form a larger picture of the current state and it’s place in it. However, authentic freedom dwells in collective aspirations, and it can not take action individually. In conclusion, this type of freedom can be achieved through a collective understanding of the situation, then its rejection and the shared pursuit of a better and more just world.
na scijentističkim pretpostavkama, svest se identifikuje sa nečim što ona nije (kontingentni identitet) ili joj se uskraćuje postojanje uopšte. Sa druge strane, antiredukcionisti na ontološki način pokušavaju da afirmišu svest kao tačku gledišta, i time otvaraju težak problem svesti u kojem se ona do daljnjeg suspenduje u neizvesni ontološki okvir. Svest se time smešta u ontološki prostor ili kutiju koja čeka na metafizički epilog. Za početak, u radu razmatramo opšti antitetički odnos redukcionizma i antiredukcionizma koji će se pokazati kao neplodonosan za
dotičnu problematiku. Drugi deo rada se odnosi na pokušaj prevazilaženja antitetike fenomenološkom metodom, čija će se analiza sastojati u ispitivanju relacije iskustva i svesti. Konačno, cilj rada se sastoji u pregledu antitetičke poteškoće nove metafizike, kao i u potencijalnom
otvaranju novog prostora za tumačenje fenomena svesti.
considering Hume’s epistemology. In this respect, Hume’s epistemology will be considered a central paradigm in analysis of empathy. Even though in his Treatise Hume has given an explanation of sympathy, he didn’t mention the term empathy. The author will imply that empathy and sympathy are terms that describe different modes of human conduct according to the distinction in social psychology, and accordingly, we will examine both notions under the surveillance of fundamental notions of Hume’s epistemology: impressions and ideas. The main idea will revolve around personal experience and intersubjectivity. In this field of
research empathy and sympathy will be shown as different forms of human conduct. Regarding the impressions and the association of ideas within Hume’s epistemology, sympathy will emerge as ability to understand and feel emotions of others, but only in relation to oneself, that is, within its own impressions and ideas. This ability is possible
through act of imagination. Quite the opposite, empathy is an ability that imply the internalization of someone else's experience and emotions, that is, the impressions and ideas of the other. The question is, how can one transcend the personal experience and reach the experience of other if we have in mind that – in Husserl’s words – Hume rejected
the idea of objectivity (not just scientific objectivity, but objectivity per se). If empathy cannot be expressed in the epistemological context in question, then any attempt to understand and feel others' emotions is reduced to fiction.
Ključne reči: Aristotel; bivstvo; broj; geometrija; matematika; matematički predmet; metafizika; prostor; vreme.
Abstract: This paper focuses on analysis of mathematical being in Aristotle’s philosophy. In a brief introduction, the author endeavors to present the sources as well as the attitude of Greek thinkers towards mathematics, which is, for the first time in the history of European thought, treated as science, that is, knowledge that serves its own purpose. In addition, the author explicates Aristotle’s general attitude towards mathematics, which is followed by ontological analysis of mathematical being in next chapter. This analysis is extended in a representation of the relationship between the problem of universals and the determination of the nature of a mathematical object as an abstraction, thereby rendering it as the transparent relative way of existence of the mathematical being. Furthermore, the author presents Aristotle’s conception of space and time as values that are at the same time possibilities of abstraction
of the mathematical being. After the process of abstraction, mathematical objects
are observed through a categorical scheme, as they are in their ontological mode of being.
Key words: Aristotle; being; geometry; mathematics; mathematical being; metaphysics; number; space; time.
The goal of this paper was to present the main characteristics of technological (one-dimensional) mind which rests upon capitalist functioning and it’s involvement in everyday modern society. Within this system, human being is alienated and reduced to mere function. As such, it does not participate in the world as a whole (it’s view is atomized), and it’s existence is submerged into the rhythm of production processes. This functional individual, which we can mark as animal laborans, is unable to see the bigger picture which includes different existential possiblities. Functionality of human being is measured through its productive eficiency and consumer capacity. Therefore, the very essence of technological mind can be put into relation: production-consumption. At the other hand, the notion of freedom is reduced to simple „freedom to choose” between many possible alternatives among already established varieties. The only possible authenitc freedom, should enable individual to take action against the rulling system, because it can form a larger picture of the current state and it’s place in it. However, authentic freedom dwells in collective aspirations, and it can not take action individually. In conclusion, this type of freedom can be achieved through a collective understanding of the situation, then its rejection and the shared pursuit of a better and more just world.