Točka preokreta – kada smo, zašto i kako počeli misliti pandemijski?

Suspended between theories of manipulation and the public health catastrophe that continues to shake our world, there is a whole range of answers to the questions posed by scientists, doctors, politicians and ordinary folk – when, where, how and why did it all begin? Given the various concepts and ideas on the future corona world, it is important to keep asking and (still) avoid simple and mind-numbing answers. The world of media has also reached or surpassed a tipping point – can we even shake the illusion we deserve some “new normal”? Or perhaps the future holds a “new abnormal” world, alongside the “old abnormal”. On the one hand the pandemic has changed our behavioural patterns, and will continue to do so, but it has also changed our way of thinking, reaching conclusions and perceiving the external world and the world within us. On the other hand, are we in part historically regressing through our acceptance of half-dictatorship, lockdowns, immovability, blandness and hiding our smiles? Why and how might the philosophy of the media help with this challenge of views in some new techno-feudalism? Will we adopt any new lessons? We must first remember the legendary children’s show Sesame Street and its revolutionary insight – you can teach children only if you attract their attention first...Između teorija manipulacija i zdravstvene nepogode koja je potresla svijet nalaze se brojni odgovori na pitanja znanstvenika, liječnika, političara i običnih ljudi – gdje je, kada, kako i zašto sve započelo? Obzirom na razne koncepte i ideje o svijetu korona budućnosti, bitno je stalno postavljati pitanja i ne (još) priklanjati se jednostavnim i zatupljujućim odgovorima. Svijet medija također je dostigao ili prešao točku preokreta – možemo li se uopće riješiti iluzija kako zaslužujemo nekakvo „novo normalno”. Ili, naprotiv, čeka nas svijet „novog nenormalnog”, ali i uz „staro nenormalno”. Pandemija, s jedne strane, mijenja i mijenjat će ne samo naš način ponašanja, već i naš način razmišljanja, zaključivanja i percepcije svijeta unutar nas i izvan nas. S druge strane, vraćamo li se dijelom i povijesno unatrag, pristajući na polu-diktature, zatvaranja, nekretanja, bezličja i skrivanje osmijeha. Zašto i kako bi filozofija medija mogla pomoći u ovom izazovu mišljenja u nekakvom novom tehnofeudalizmu? Hoćemo li nešto naučiti? – moramo se najprije sjetiti legendarne dječje TV serije Ulica Sezam i njene revolucionarne spoznaje - djecu možete naučiti nešto samo ako im privučete pozornost..

Znanstveno-tehnička i medijska budućnost čovjeka i svijeta

The scientific-technological future often implies hardly conceivable social-philosophical consequences. The range of media-related changes in the very near future, which will significantly change the current mediation of man and the world, is difficult to predict, but they are inevitable. The technological and biological reality of the upcoming era cannot be viewed as separated from all the sociological, psychological, and media aspects of the society and the individual. What will these irreversible consequences in the networked reality of the media and humans imply in bioethical terms? How should we already now think of man, the human community, and the emerging, globalized world? We are approaching a great “tipping point” in which human life and the possible coexistence of artificial and natural intelligence will be tested and one can only speculate on the media picture of such a reality. Will we look for new frameworks for the Heideggerian age of the Image of the World, return to the premises of Wiener’s cybernetics, or perhaps reaffirm some of the traditional premises?Znanstveno-tehnološka budućnost donosi često i teško zamislive socijalno-filozofske posljedice. Okvire medijskih promjena u vrlo bliskoj budućnosti koji će bitno promijeniti i sadašnje medijsko posredovanje čovjeka i svijeta teško je predviđati, ali je to neizbježno. Tehnološku i biološku stvarnost nadolazećeg doba ne možemo promatrati izdvojenu prema svim sociološkim, psihološkim ili medijskim aspektima društva i pojedinca. Kakve će biti te nepovratne posljedice u umreženoj stvarnosti medija i ljudi u bioetičkom smislu? Kako već sada promišljati čovjeka, ljudsku zajednicu i globalizirani svijet koji se pojavljuje? Bližimo se velikoj “točki preokreta” u kojoj će se preispitivati što je ljudski život i moguća koegzistencija umjetne i prirodne inteligencije i kakva će biti medijska slika takve stvarnosti. Hoćemo li tražiti nove okvire heideggerovskog doba Slike svijeta, vratiti se postavkama kibernetike Wienera, možda i reafirmirati neke tradicionalne postavke

Aikido for Children: The Meaning of Creative Teaching of Coordination between Mind and Body

U rješavanju suvremenih problema odgoja i obrazovanja, značaj i mudrost istočnjačkih sustava i metoda obično se zanemaruje. Kada polazimo od potrebe za univerzalnim razumijevanjem razvoja djece i mladih u modernim stresnim zahtjevima škole, obitelji i društva, tada načela i metode podučavanja u borilačkim vještinama značajno i učinkovito mogu pomoći kroz povezivanje treninga tjelesnih i mentalnih sposobnosti. Japanska borilačka vještina Aikido više je od borilačke vještine ili sporta, to je miroljubivo umijeće koje razvija pozitivnu win-win filozofiju bez poraženih, a omogućuje i bolje razumijevanje vlastite svjesnosti kroz tjelesnu i mentalnu disciplinu. Aikido kod djece i mladih razvija jasno i kritičko mišljenje, sposobnost za rješavanje problema, jača introspekciju, komunikacijske vještine i potiče timski rad u zajednici, pa je u tom smislu umijeće i vještina za 21. stoljeće.The importance and wisdom of Eastern systems and methods are usually ignored in contemporary attempts of solving the problems of modern education. If our approach is based on the need for the universal understanding of the development of children and youth, who are nowadays faced with the challenging demands in school, family, and the society as a whole, principles and methods used in teaching martial arts can significantly and efficiently help through interrelated training of physical and mental capabilities. The Japanese martial art Aikido is more than a martial art or a sport, it is a pacifist skill which develops positive win-win philosophy without the defeated side and enables the better understanding of one’s own conscience through physical and mental discipline. Aikido develops clear and critical thinking in children and youth, as well as their ability of problem-solving, it enforces the introspection, communication skills, and team work within the community, and therefore presents the skill for the 21st century

Is the Question about the Meaning of War an Alienated Question or is it the Question of Alienation? Between the Neorealism of Kenneth Waltz, the Critique of Noam Chomsky and the Poetics of Hermann Hesse

Prvi svjetski rat bio je (ne)očekivana situacija zastrašujućeg intenziteta koja je uvelike izmijenila dotadašnje pojmove i rasprave o ograničenosti ratnih djelovanja. Bio je pomalo »očaravajući« za tehnologe, uzbudljiv za političare i šokantan za intelektualce. Međunarodni odnosi (preko Lige naroda i Ujedinjenih naroda) nakon Drugog svjetskog rata više nikad nisu bili isti, uz tihe ratove koje su vodili idealisti i realisti teorija politike i međunarodnih odnosa. Kenneth Waltz, kao neorealist, usmjerava raspravu o smislu rata manje na pitanje ljudske prirode, a više prema pitanjima država, međunarodnih sustava te prema globalnoj strukturi koje stvara potrebu za ratovanjem ili za uspostavljanjem mira. Uviđa da suvremene metode (filozofije) politike i političke znanosti valja i dalje prožimati s klasičnim pristupima i kriterijima filozofske i političke misli. U raspravi o naravi ratovanja ili nužnosti mira valja razotkrivati koncepte sile i državne dominacije – koja se provodi u kulturnoj, tehnološkoj pa i masmedijskoj sferi – i kritičkim pristupom Noama Chomskog. Potrebno je i (re)afirmirati stav javnosti, reakcije intelektualaca i ozračje što ga je izazvao Prvi svjetski rat da bismo se – i kroz eseje Hermanna Hessea – bolje suočili s današnjom postmodernističkom dehumanizacijom i beznađem aktualnih koncepcija i perspektiva ratovanja.World War I was the (un)expected situation of frightening intensity that has greatly changed the prior concepts and discussions about the limitations of war operations. It was somewhat “enchanting” for technologists, exciting for the politicians, and shocking for the intellectuals. International relations (through the League of Nations and United Nations) after World War II changed, with silent wars being led by idealists and realists of the theory of politics and international relations. As a neorealist, Kenneth Waltz directs discussion about the meaning of war less towards the matter of human nature, and more towards the questions regarding countries, international systems, and global structure that create the need for a war or the need for establishing peace. He recognizes that modern methods of (philosophy of) politics and political science should still be pervaded with classical approaches, and criteria of philosophical and political thought. In the debate about the nature of war or about the necessity of peace, the concepts of force and the state domination should be exposed. They are carried out in the cultural, technological, and even in the mass media sphere, and here Noam Chomsky’s critical approach is needed. Attitude of the public, the reaction of intellectuals, and the atmosphere which was caused by the First World War has to be (re)affirmed in order to – and through the essays by Hermann Hesse – better face with today’s postmodern dehumanization, and the pointlessness of current concepts and perspectives of Wa

Philosophy of Zen and Martial Arts. From Awareness of the Movement to Immovable Mind

Zen je pogled na život, ali bitno je ne zamijeniti pogled sa stvarnim življenjem – načela smirivanja uma i usavršavanja tjelesnih sposobnosti kroz podučavanje i praksu Zena svoj puni doprinos daju ne samo istočnjačkoj kulturi nego i univerzalnoj ljudskoj baštini, posebno u odnosu podučavanja između Učitelja i učenika. Riječ Učitelja i spremnost učenika u borilačkim sportovima i vještinama – kao Aikido, Kendo, Kyudo, Karate, Judo – nezaobilazan su Put do plemenitog i boljeg čovjeka. Konstantno usavršavanje vještina smirenog uma i vrhunske preciznosti pokreta tijela nalaze smisao samo kao odraz i oslobađanje prirodnih ili stečenih karakternih osobina. Koordinacija uma i tijela, odnosno usklađivanje mentalnih sposobnosti i tjelesnih dostignuća, bitna je u ratničkim vremenima, ali i u svakodnevnom životu. I Zen i borilačke vještine odraz su istoga ogledala s kojeg svakodnevno čistite prašinu.Zen is a view of life, but it is important not to replace the view with the real living – the principles of calming the mind and improvement of the body training skills through the teaching and practice of Zen contribute not only to the Eastern culture, but also to the universal human heritage, particularly regarding the relationship between Teacher and students. Words of the Master and the readiness of students to learn in sports and martial arts – as they are in aikido, kendo, kyudo, karate, judo – are an essential Way to a noble and better man. Constant improvement of skills with a calm mind and highly precise body movements are meaningful only as a reflection of the released natural or acquired traits of character. Mind and body coordination, harmonization of mental abilities and physical accomplishments, are important in war times and also in everyday life. Both Zen and the martial arts are the reflection of our own mirror from which we everyday clean the dust

Znanstveno-tehnička i medijska budućnost čovjeka i svijeta

The scientific-technological future often implies hardly conceivable social-philosophical consequences. The range of media-related changes in the very near future, which will significantly change the current mediation of man and the world, is difficult to predict, but they are inevitable. The technological and biological reality of the upcoming era cannot be viewed as separated from all the sociological, psychological, and media aspects of the society and the individual. What will these irreversible consequences in the networked reality of the media and humans imply in bioethical terms? How should we already now think of man, the human community, and the emerging, globalized world? We are approaching a great “tipping point” in which human life and the possible coexistence of artificial and natural intelligence will be tested and one can only speculate on the media picture of such a reality. Will we look for new frameworks for the Heideggerian age of the Image of the World, return to the premises of Wiener’s cybernetics, or perhaps reaffirm some of the traditional premises?Znanstveno-tehnološka budućnost donosi često i teško zamislive socijalno-filozofske posljedice. Okvire medijskih promjena u vrlo bliskoj budućnosti koji će bitno promijeniti i sadašnje medijsko posredovanje čovjeka i svijeta teško je predviđati, ali je to neizbježno. Tehnološku i biološku stvarnost nadolazećeg doba ne možemo promatrati izdvojenu prema svim sociološkim, psihološkim ili medijskim aspektima društva i pojedinca. Kakve će biti te nepovratne posljedice u umreženoj stvarnosti medija i ljudi u bioetičkom smislu? Kako već sada promišljati čovjeka, ljudsku zajednicu i globalizirani svijet koji se pojavljuje? Bližimo se velikoj “točki preokreta” u kojoj će se preispitivati što je ljudski život i moguća koegzistencija umjetne i prirodne inteligencije i kakva će biti medijska slika takve stvarnosti. Hoćemo li tražiti nove okvire heideggerovskog doba Slike svijeta, vratiti se postavkama kibernetike Wienera, možda i reafirmirati neke tradicionalne postavke

The Art of Media Manipulation - the beauty of an Illusions in the Mind of observer

Budućnost globalnog društva sve više ovisi o budućnosti globalnih medija. U budućoj digitaliziranoj stvarnosti, umjetnost će odražavati masmedijski pogled na smisao i značaj Ljepote u virtualnoj stvarnosti. Je li virtualno i medijsko ispravljanje društva i povijesti istodobno i ispravljanje povijesti umjetnosti, pa čak i umjetnosti same? Virtualna i Digitalna Ljepota, rođena pomoću iluzija – korištenjem tehnika Orwella i Huxleyevih vizija – sadrži više istine od postojeće umjetničke ljepote. Suvremeni spektakl od reklame do medijske industrije ljepote i zabave pretvara dio umjetnosti u digitalnu distopiju koja ruši tradicionalne i racionalne okvire društva, stvaralačke izraze i sustave vrijednosti. Ljepota i čistoća ekrana i virtualnih slika zamjenjuje taktilne međuljudske odnose, uz novo redefiniranje pojmova istine i umjetnosti. Možemo li doista izdržati zavođenje u smislu Baudrillarda ili baršunaste rešetke Georga Ritzera? Novi mediji nisu samo dodatak starim klasičnim i nužno je dublje razumijevanje medijskih sadržaja nego ikad prije. Digitalizacija neće značiti samo prenošenje zapisa u elektronički medij, već će buduća tehnologija utiskivati riječi, slike i zvukove izravno u ljudski mozak. Čovjek i njegov um nadmašit će sami sebe, radi potrebe da se obradi danas nezamisliva količina informacija. Hoće li analiza i obrada podataka i dalje biti primaran izvor informiranja i spoznaje ili samo žongliranje tim podacima? Ili će se to pretvoriti u žongliranje samom stvarnošću, a granice će biti samo – iluzija?The future of global society is increasingly dependent on the future of global media. In the future digitized reality, the art will reflect the mass media views about the meaning and significance of Beauty in virtual reality. Is virtual and media correcting of society and history at the same time correcting the history of art, even art itself? Virtual and Digital Beauty, born with a help of illusions - using techniques of George Orwell and Huxley\u27s visions – contains more truth than the existing artistic beauty. Modern spectacle from advertising to mediaindustry of beauty and entertainment turn of the art in digital dystopia, which breaks the traditional and rational framework of society, creative expressions and value systems. The beauty and purity of the screen and the virtual images replace the tactile relationships with new redefinition of the concepts of truth and art. Can we really stand seduction in sense of Baudrillard or velvet bars of George Ritzer? New media are not just the addition of old classic ones, and a deeper understanding of media content is needed than ever before. Digitalization will not only mean the transfer of records into an electronic medium, but future technology will dent the words, images and sounds directly into the human brain. Man and his mind will surpass themselves, due to the need to process unimaginable amounts of information. Will the analysis and processing of data be the primary source of information and knowledge, or just juggling those data? Or will it turn into a juggling with the reality itself, where the borders will be –only an illusion

Filozofija i svjesnost u budućnosti –kiborzi i umjetna inteligencija u iščekivanju besmrtnosti

Natural sciences and technologies place artificial intelligence, robotics and cyborgs at the centre of human attention. However, virtual and augmented reality and the unthinkable possibilities of the future media and communication between individuals and social groups might be deeper and broader than we think, and evolve in forms we have not hoped for. If philosophy wants to focus on the essence of scientific-technical age, it must reflect on the very foundations of computer-operational thinking, because artificial intelligence has already started to develop its own consciousness and may, in the future, devise a strategy of development beyond man and without man.Prirodne znanosti i tehnologije stavljaju u središte ljudske pozornosti umjetnu inteligenciju, robotiku i kiborge. Međutim, virtualna i proširena stvarnost te nezamislive mogućnosti budućih medija i komunikacija između pojedinaca i društvenih skupina mogle bi biti dublje i šire nego što mislimo i razvijati se u oblicima kojima se još ne nadamo. Ako se filozofija želi orjentirati u biti znanstveno – tehničkog doba, ona mora misliti same temelje računalno – operativnog mišljenja jer umjetna inteligencija već danas razvija vlastitu svjesnost a u budućnosti i strategiju razvoja mimo čovjeka i bez čovjeka

Cyber-Reality of New Generations and Mcdonalization of Society and Media

Iza obećane zemlje ekrana kompjutora, mobitela, televizije i filmskog platna koja nam je, tvrde apologeti masmedija, sudbinski predodređena, iza „savršenosti“ sadašnjih promjena leži (ne)otkrivena budućnost novih tehnologija medija. To jest budućnost koja mora doći, no pitanje je kako ćemo je dočekati. Ima li i koliko u toj cyber-budućnosti mjesta za humanističke orijentacije i one koji ne misle kako tehnologija i novi mediji mogu riješiti svaki problem i svaku dihotomiju? Kako progovoriti o mogućim razmimoilaženjima slike i stvarnosti u standardiziranom svijetu jednoobraznosti koji zapravo leži iza virtualnog bogatstva mirisa, boja, ukusa i proizvođenih ljudskih duša i karaktera? U razmatranju nove medijske budućnosti jedno od polazišta je Ritzerova mekdonaldizacija u kojoj dehumanizirani društveni oblici postupno zamjenjuju one čovjeku primjerene. Poput Vattima valja se zapitati pretpostavlja li društveni razvoj implicite bolje, samosvjesnije i transparentnije društvo i koliko zapravo masmediji čine društvo i njegov razvoj složenijim i kaotičnijim. U čovjeku kao da postoji i „nostalgija“ za zatvorenim sustavom u kojem fast food znači isto kao i fast mind, gdje hrana više nije hrana i um više nije ono što bi um trebao biti. Baudrillard ovo precizira postavkom o simulakrima društvenog svijeta što određuju prijelaze iz modernog u postmoderno društvo i pretvaraju svijet ljudi u igru slika i simbola. Daljnja dehumanizacija društva na kraju vodi ka „kibernetizaciji“ osnovnih ljudskih osobina i ponašanja, načina promišljanja osnovnih pojmova življenja i smrti. Sve je veća i raznovrsnija kontrola društva i pojedinaca, kako ističu Rushkoff i Groothius, ali i pasivno prepuštanje većine elitističkoj manjini. Kao mogući „izlaz“ javlja se i dobrovoljno pristajanje na otuđenje čak i kad (spo)znamo njegove uzroke. Novi smisao života otuđenog čovjeka bio bi da upravo otuđenje postavlja kao svoj vrhunski cilj.Beyond the Promised Land of computer screens, mobile phones, television and film screens that we, say apologists for mass media, destined, after the "perfection" of the current change is (not) unveiled the future of new media technology. This is the future-who-must-come, but the question is how we will meet there. Are there any space in that cyber-future for the human orientations and those who do not think that technology and new media can solve every problem and every dichotomy? How to talk about possible disagreements between image and reality in a standardized world of uniformity, which actually lies behind the virtual wealth of flavor, color, taste and products of human souls and characters? In considering of the new media future benchmarks Ritzer\u27s McDonaldization in which dehumanized social forms are gradually replaced by those appropriate to a man. Like Vattimo we must ask ourselves whether the social development assumes implicitly better self-consciously and transparent society, and how much mass media made society and its development more complex and chaotic. As if there is some "nostalgia" in man for a closed system where fast food is equivalent as fast mind, where food is more than food and the mind is not what the mind should be. Baudrillard this setting specifies as the simulacrum of the social world as determined by transitions from modern to postmodern society and transform the world of people in the game of pictures and symbols. Further dehumanization of society leads to "cybernetization" of the basic human characteristics and behaviors, ways of thinking about the basic concepts of life and death. The control of the society and individuals is larger and more diverse, as pointed out by Rushkoff and Groothius, and passive pre-release of majority to elitist minority. The voluntary acceptance of alienation as a possible "escape" occurs and, even when we know its causes. A new sense of life of the alienated man would be that he sets the alienation as his ultimate goal

Erich Fromm\u27s \u27Man for Himself\u27 as a Free Creative Being of Praxis

Razumijevanje otuđenog čovjeka koji u povijesnom razvoju stječe sve više slobode, ali se u suvremenom društvu sve više osjeća izolirano od prirode i drugih ljudi, povezuje se u djelima Gaje Petrovića, istaknutog praksisovca, s univerzalnim humanističkim opredjeljenjima i dinamičkom psihologijom. Kada svoju pozornost usmjerava na Ericha Fromma i njegovog čovjeka za sebe, traži odgovore na pitanja što je u Frommovu shvaćanju posebno zanimljivo za tadašnju i buduću filozofiju. Zanima ga Frommovo istraživanje korijena bijega od slobode u čovjekovoj prirodi i suvremenom društvu, ali i mogućnosti oslobađanja čovjeka od tereta kojeg je postavio sam sebi. Pojmovi ljudska priroda i alijenacija Gaji Petroviću služe za produbljenje i proširenje filozofskih promišljanja o čovjeku, kako bi ponudio rješenje osnovnih problema egzistencije i društvenih odnosa. Jedna od zajedničkih točki susreta Gaje Petrovića i Ericha Fromma jest i raskorak između čovjekove biti i stvarne, praktične egzistencije. U središtu njihove filozofije je čovjek, njegova priroda i proturječnosti s kojima se suočava kao stvaralačko biće prakse. Zajedničko im je i pitanje treba li i kako ponovno koristiti dosege praktičnog uma i/ili nastaviti tamo gdje se je stalo u filozofskom konceptu otuđenog čovjeka? Hoće li razmatranje alijenacije i dezalijenacije konačno obnoviti misao o Čovjeku koji, nažalost, nije to što jest, a treba biti ono što bi mogao biti?The understanding of alienated man who, during the course of historical development, gains increasingly more freedom but also feels more isolated from the nature and other people, in works of prominent praxis-thinker Gajo Petrović is connected to humanistic values and dynamic psychology. When he directs his attention to Erich Fromm and his concept of man for himself, Petrović seeks answers to questions on what aspects of Fromm’s work were interesting for philosophy of his days as well as for philosophy in future. Petrović is interested in Fromm’s research on roots of escape from freedom in human nature and contemporary society, as well as in the possibility of freeing the man from the burden put by himself. Gajo Petrović uses the concepts of human nature and alienation in widening and deepening philosophical research on human, with the goal of offering the solution to core problems of existence and human relations. One of the meeting points of Gajo Petrović and Erich Fromm is found in the gap between human essence and real, practical existence. The central place of philosophy of both Petrović and Fromm belongs to man, his nature, and contradictions he faces as the creative being of praxis. Another common point between two authors is the search for the answer to the question: Should practical reason be used again and how, i.e. should practical reason simply continue where philosophical concept of alienated man has stopped? Will the research on alienation and de-alienation finally rehabilitate the thought on Man who, unfortunately, is not what he is, and should be what he has to be