Filozofija i život: filozofska i socio-kulturna antropologija Nikole Skledara

Tekst predstavlja osvrt na knjigu Nikole Skledara Filozofija i život i pokušaj je kritičkog prikaza, u osnovnim crtama, njegova teorijskog i intelektualnog profila, uzimajući u obzir i neke druge njegove knjige. Osnovni je cilj pokazati jednu izgrađenu i izvorno otorenu antropologiju koja, u interpretaciji čovjekova povijesnog opstanka, ima egzistencijalni, hermeneutički i humanistički karakter. Tekst razmatra glavne teme kao što su: odnos filozofije i suvremenog života, suvremeni odgoj/obrazovanje i filozofija čovjeka, integralna bioetika, filozofija prema religiji i znanosti, eros i thanatos, o životu poslije smrti, filozofijske osnove znanosti, iz opusa naših filozofa i dr. (IN ENGLISH: This text is a review of Nikola Skledar’s book Philosophy and Life, but it also represents an attempt to critically outline the author’s theoretical and intelectual profile taking into account his other books. The main objective of the text is to present developed and original open anthropology which has existential, hermeneutical and humanist character in interpretation of the man’s historic subsistence. The text examines principal themes like: the relation between the philosophy and contemporary life, modern education/schooling and the philosophy of man, integral bio-ethics, philosophy towards religion and science, eros and thanatos, about the life after death, philosophical foundations of science, from the work of our philosophers, etc.

Philosophy and Life. Philosophical and Socio-Cultural Anthropology of Nikola Skledar

Tekst predstavlja osvrt na knjigu Nikole Skledara Filozofija i život i pokušaj je kritičkog prikaza, u osnovnim crtama, njegova teorijskog i intelektualnog profila, uzimajući u obzir i neke druge njegove knjige. Osnovni je cilj pokazati jednu izgrađenu i izvorno otvorenu antropologiju koja, u interpretaciji čovjekova povijesnog opstanka, ima egzistencijalni, hermeneutički i humanistički karakter. Tekst razmatra glavne teme kao što su: odnos filozofije i suvremenog života, suvremeni odgoj/obrazovanje i filozofija čovjeka, integralna bioetika, filozofija prema religiji i znanosti, eros i thanatos, o životu poslije smrti, filozofijske osnove znanosti, iz opusa naših filozofa i dr.This text is a review of Nikola Skledar’s book Philosophy and Life, but it also represents an attempt to critically outline the author’s theoretical and intelectual profile taking into account his other books. The main objective of the text is to present developed and original open anthropology which has existential, hermeneutical and humanist character in interpretation of the man’s historic subsistence. The text examines principal themes like: the relation between the philosophy and contemporary life, modern education/schooling and the philosophy of man, integral bio-ethics, philosophy towards religion and science, eros and thanatos, about the life after death, philosophical foundations of science, from the work of our philosophers, etc

DIE INTEGRATIVE ROLLE DER GEISTESWISSENSCHAFTEN

Polazeći od mogućnosti sistematizacije cjeline ljudskoga znanja i od postojeće klasifikacije znanosti, autor pokazuje povijesno i sustavno mjesto duhovnih znanosti u njima, kao zajedničko ime za današnja područja društvenih i humanističkih znanosti. One su duhovne po tome što pomoću vlastite metode istražuju ljudski duh i oblike njegova raznovrsnog ozbiljenja u svijetu, od umjetnosti i prava preko morala i politike do povijesti, religije i filozofije. Duhovne znanosti polaze od motiviranosti i svrhovitosti ljudskoga djelovanja te vrše integrativnu ulogu time što povezuju ne samo humanističke i društvene znanosti nego i sve znanosti uopće kao izraz duha nekoga doba. Unatoč tom duhovnom jedinstvu čovjekova povijesnog svijeta, uobičajila se razlika između prirodnih znanosti kao znanosti objašnjavanja i duhovnih znanosti kao znanosti razumijevanja. U tom smislu, i prema najnovijim istraživanjima, posebno u njemačkom jezičnom području, duhovne znanosti obuhvaćaju društvene i humanističke znanosti od lingvistike i filologije preko ekonomije, sociologije, politologije, historije, prava i psihologije do komunikologije, teologije i filozofije, tj. sve one znanosti koje u razlici prema metodama generaliziranja i objašnjavanja prirodnih i tehničkih znanosti razvijaju svoju vlastitu metodičnost i znanstvenost kao način individualiziranja, opisivanja i razumijevanja pojedinačnog događaja i konkretnog djelovanja, što omogućuje intersubjektivno sporazumijevanje i komuniciranje u povijesnom svijetu života, bilo među građanima u državi bilo među narodima i kulturama u suvremenom svijetu općenito.Commencing with the possibility of systematization of the entire human knowledge and the existing classification of science, the author points out the historical and systematical role of spiritual sciences in it, as a common name for the contemporary fields of social and humanistic sciences. They are spiritual in as much as they explore by means of their own method the human spirit and its diverse forms of actualization in the world, from art and law to ethics and history, religion and philosophy. The initial point of spiritual sciences is motivation and purposefulness of human action and they play an integrative role not only by joining humanistic and social sciences but also all sciences in general as an expression of the spirit of a certain age. In spite of this spiritual unity of the human historical world, the difference between natural sciences as sciences of explanation and spiritual sciences as sciences of understanding has become customary. Therefore, according to the most recent research, especially in the field of German language, spiritual sciences include social and humanistic sciences from linguistics and philology, through economics, sociology, political science, history, law and psychology to communication sciences, theology and philosophy, Le. all the sciences which develop their own methodical and scientific quality as a mode of individualizing, describing and understanding the individual event and concrete action, with regard to the difference in the methods of generalization and explanation of natural and technical sciences. This enables intersubjective communication in the historical world of life, among citizens in a state as well as among nations and cultures in the contemporary world in g~neral.Von der M6glichkeit der Systematisierung der Gesamtheit der mensch lichen Kenntinisse und von der bestehenden Klassifizierung der Wissenschaft ausgehend, zeigt der Autor die geschichtliche und systematische Position der Geisteswissenschaften darin, als des gemeisamen Begriffs fOr die heutigen Bereiche der Sozialwissenschaften und der humanistischen Wissenschaften. Sie sind geistlich dadurch, daB sie mit Hilfe eigener Methode den mensch lichen Geist und die Formen seiner verschiedenartigen Verwircklichung in der Welt, von Kunst und Recht Ober Moral und Politik bis zur Geschichte, Religion und Philosophie untersuchen. Die Geisteswissenschaften gehen von der Motivation und ZweckmaBigkeit der mensch lichen Tatiqkelt aus und haben eine integrative Rolle dadurch, daB sie nicht nur die humanistischen und die Geisteswissenschaften, sondern auch alle Wissenschaften im Allgemeinen als den Ausdruck eines Zeitgeistes verbinden. Trotz dieser Geisteseinheit der mensch lichen geschichtlichen Welt hat sich der Unterschied zwischen der Naturwissenschaften als der Wissenschaften der Erklarunq und der Geisteswissenschaften als der Wissenschaften des Verstehensk6nnens eingebOrgert. In diesem Sinne und nach den jOngsten Untersuchungen umfassen die Gesteswissenschaften besonders im deutschen Sprachraum die Sozialwissenschaften und die humanistischen Wissenschaften von Linguistik und Philologie Ober Wirtschaftswissenschaft, Soziologie, Politologie, Geschichte, Rechtswissenschaft und Psychologie bis zur Kommunikologie, Theologie und Philosophie, d.h. all diese Wissenschaften, die im Unterschied zu den Methoden der Generalisierung und der Erklarung der Naturwissenschaften und der technischen Wissenschaften ihr eigenes Methodische und ihre Wissenschaftlichkeit als eine Art der Individualisierung, Beschreibung und des Verstehensk6nnens des einzelnen Geschenisses und der konkreten Tatigkeit entwickeln, was das intersubjektive Verstandnls und Kommunikation in der geschichtlichen Welt des Lebens entweder zwischen den BOrgern eines Staates oder zwischen den V61kern und Kulturen in der zeitgen6ssischen Welt im Allgemeinen erm6glicht

Theology as one of the humanities

Podjela znanosti je znanstveno-političko pitanje uređenja i funkcioniranja institucija u kojima se znanstveno znanje stječe, predaje i primjenjuje. Humanističke i društvene znanosti bave se čovjekom, tj. stvarima čovjeka u interesu čovjeka. Teologija ga uzima u krilu stvorenja u perspektivi njegova odnosa s Bogom. U članku se ističe specifičnost tog odnosa i posljedice koje odatle proizlaze za shvaćanje čovjeka i njegova života; upozorava se na osporavanje tog pristupa u kontekstu prirodoznanstveno intonirane i tehnicizirane suvremene kulture; na kraju se tematiziraju intelektualni i kulturalni izazovi s kojima je pritom teologija suočena te se ističe važnost njezina priloga u suvremenim raspravama u kojima je u pitanju čovjek. Kroza sve to u članku se zastupa uvjerenja da vjernička religiozna opcija širi pogled na čovjeka i otvara nove perspektive njegova razumijevanja te se pledira u prilog neodrecivog mjesta teologije u humanističkim znanostima i za njezinu otvorenost kritici i raspravi o stvarima čovjeka radi čovjeka.The division of science is a scientific and political question of constitution and functioning of institutions in which scientific knowledge is acquired, presented and applied. Humanities and social science deal with human i.e. with the matters of human in the interest of human. Theology takes him in the lap of creatures in the perspective of his relation to God. This article emphasises the specificity of this relation and the consequences which arise out of it for the understanding of human and his life; it warns that such an approach in the context of scientifically intoned and technicistic contemporary culture is contested. In the end it deals with intellectual and cultural challenges theology is faced with and points out the importance of its contribution to contemporary disputes concerning human. Throughout all of this the article represents the convictions that the believers religious option broadens the prospect of man and opens new perspectives of understanding him so it pleads for an indisputable place of theology as one of the humanities and its openness to critic and debate about the matters of man for man

Philosophical Anthropology in Croatia

Članak ocrtava povijesni razvoj pitanja o višeznačnoj i zagonetnoj ljudskoj naravi, s posebnim osvrtom na razloge i uvjete zasnivanja moderne filozofijske antropologije. Na toj podlozi daje pregled idejnih začetaka i pravaca antropologijskih istraživanja u Hrvatskoj. U žarištu su pitanja: kada se pojavljuju istraživanja u polju filozofijske antropologije, u kojem se misaonom okružju oblikuju te kakve znanstvene dosege ostvaruju? Prikaz na vidjelo iznosi spoznaju kako filozofijska antropologija u Hrvatskoj dobiva prve konture i vrijedne prinose u sam osvit suvremene obnove te discipline, neposredno nakon njezinih fenomenologijskih i znanstvenih oživljavanja u pothvatima Schelera i Plessnera. Razvoj istraživačke grane raščlanjen je, prema modelu Hansa Lenka, u četiri glavne idejne orijentacije. U okviru antropologije odozgo prikazani su stvaralački prinosi Stjepana Zimmermanna, Vilima Keilbacha, Rajmunda Kuparea, Miljenka Belića, Ante Kusića, Josipa Ćurića, Hrvoja Lasića i Ivana Kopreka. Antropologija odozdo prispodobljena je osvrtom na istraživanja Vere Ehrlich-Stein, Rudija Supeka, Instituta za antropologiju, Pavla Rudana i Darka Polšeka. Za antropologiju iz kulture izložena su misaona postignuća Pavla Vuk-Pavlovića, Vladimira Filipovića, Vjekoslava Mikecina, Esada Ćimića, Nikole Skledara, Branke Brujić, Milana Galovića i Mihaele Girardi-Karšulin. Pod antropologijom iz povijesti ocrtana su djela Predraga Vranickoga, Milana Kangrge, Vanje Sutlića, Gaje Petrovića, Hotimira Burgera, Mislava Kukoča i Raula Raunića. Zaključak sažimlje četiri uvida 1. Filozofijska antropologija nedovoljno je istraženo i malo vrednovano polje, koje predstavlja jedan od najplodnijih misaonih pravaca u 20. stoljeću; 2. Stvaralački prinosi zastupljeni su u sve četiri glavne orijentacije; 3. U okviru istraživanja o čovjeku ostvaren je živ dijalog i plodotvoran susret različitih nazora na svijet; 4. Početke razvoja discipline treba pomaknuti ranije u povijest nego što se prethodno smatralo (Hotimir Burger), s pedesetih i šezdesetih na početak tridesetih godina 20. stoljeća. Posljednji uvid ukazuje na potrebu daljnjega istraživanja uočena, a dosad uglavnom zanemarena, kontinuiteta antropologijskih tema i bliskih idejnih stajališta u povijesti novije filozofije u Hrvatskoj.The paper outlines the historical development of question about ambiguous and mysterious human nature, in particular considering the reasons and conditions for the founding of modern philosophical anthropology. Subsequently, it brings an overview of the conceptual beginnings and directions of anthropological research in Croatia. The focus is on the following questions: When did the investigations begin in the field of philosophical anthropology, in what kind of thinking environments were they shaped and what scientific achievements were reached? The presentation brings to light the cognition that philosophical anthropology in Croatia got its first contours and valuable contributions to the very beginning of the contemporary renewal of this discipline, shortly after its phenomenological and scientific revivals in the ventures of Scheler and Plessner. The development of this research branch is, according to Hans Lankʼs model, divided into four main conceptual orientations. The anthropology from above shows the creative contributions of Stjepan Zimmermann, Vilim Keilbach, Rajmund Kupareo, Miljenko Belić, Ante Kusić, Josip Ćurić, Hrvoje Lasić and Ivan Koprek. The anthropology from below is illustrated by the reference to the research by Vera Ehrlich-Stein, Rudi Supek, the Institute of Anthropology, Pavao Rudan and Darko Polšek. For the anthropology from culture, the philosophical achievements of Pavao Vuk-Pavlović, Vladimir Filipović, Vjekoslav Mikecin, Esad Ćimić, Nikola Skledar, Branka Brujić, Milan Galović and Mihaela Girardi-Karšulin were delineated. Under the anthropology from history, the works of Predrag Vranicki, Milan Kangrga, Vanja Sutlić, Gaja Petrović, Hotimir Burger, Mislava Kukoč and Raul Raunić are outlined. The conclusion summarises four insights. 1. Philosophical anthropology is an under-researched and not enough appreciated field, which represents one of the most fertile currents of thought in the 20th century. 2. Creative contributions are presented in all four major orientations. 3. In the context of anthropological research, lively dialogue and a fruitful meeting of different worldviews were realised. 4. The beginnings of the development of the discipline should be moved earlier in history than previously considered (Hotimir Burger), from the 1950s and 1960s to the early 1930s. The last insight points to the need for further exploration of the perceived, and so far largely neglected, continuity of anthropological themes and related ideas in the history of recent philosophy in Croatia