Being an Activist:Feminist Citizenship Through Transformations of Yugoslav and Post-Yugoslav Citizenship Regimes

The Yugoslav wars of succession have had a great impact on how feminism in the region has been researched and written about. A lot of significant research has addressed relation of feminism to (anti-) nationalism and peace-building processes, whereas the transformations of citizenship, caused by the multiple changes of the former Yugoslav citizenship regimes, were mainly out of focus. This paper will attempt to connect relevant investigations in feminist citizenship, its meaning and scope, with the alterations of citizenship regimes in the former Yugoslavia and its successor states. The assumption is that one could differentiate between three different citizenship regimes – the first framed by the socialist self-management state, the second by the nation-building processes and violent disintegration of the former state, and the last one by post-socialist, post-conflict transitional circumstances – which had also a strong impact on the uneven development of gender regimes in Yugoslavia and its successor states. Feminist citizenship is understood as a paradigm of activist citizenship which contests and challenges the meanings of citizenship itself. It will be argued that feminist citizenship has to be seen as both an effect of deep changes in citizenship regimes, but also as a constant challenge to their sedimentation. The paper will thus seek to offer an alternative reading of history of feminism in Yugoslavia and its successor states, relying mainly on the concepts of activist citizenship and citizenship regimes. It will also show that with the changes in citizenship regime the frames of interpretation change as well, changing the meaning of feminism as a political force

The autonomy of grammar and semantic internalism

In his post-Tractatus work on natural language use, Wittgenstein defended the notion of what he dubbed the autonomy of grammar. According to this thought, grammar - or semantics, in a more recent idiom - is essentially autonomous from metaphysical considerations, and is not answerable to the nature of things. The argument has several related incarnations in Wittgenstein’s post-Tractatus writings, and has given rise to a number of important insights, both critical and constructive. In this paper I will argue for a potential connection between Wittgenstein’s autonomy argument and some more recent internalist arguments for the autonomy of semantics. My main motivation for establishing this connection comes from the fact that the later Wittgenstein’s comments on grammar and meaning stand in opposition to some of the core assumptions of semantic externalism

To institute, to primally institute (Stiften, Urstiften): Husserl’s first readers and translators in France: A possible origin of continental philosophy

(nemački) In diesem Text wird die Bedeutung von Husserls phänomenologischen Forschungen zur (ursprünglichen) Institution und zur Institutionalisierung (neben den Verben "stiften" und "urstiften" verwendet Husserl die Nomen "Stiftung", "Urstiftung" und "Endstiftung"). Es wird angenommen, dass die Bedeutung dieser nicht ausreichend bekannten Strategien nur in den unveröffentlichten Handschriften gefunden werden kann, dass die unterschiedlichen Generationen der Konsultanten von Husserls Archiven (in Leuven und Paris) eine identische Überzeugung von der Bedeutung der Husserlschen Entdeckungen bezeugt, dass Merleau- Pontys Übersetzung von Stiftung als "institution" dominiert und dass eben diese Übersetzung bewirkt hat, dass Husserl zu einer französischen Angelegenheit wurde. Die Idee des Artikels ist, dass diese Theater der Lektüre, der Übersetzung und des Einflusses Husserls die kontinentale Philosophie begründet. Das bedeutet, dass Husserls Strategie der Stiftung/Urstiftung am Ursprung dieses Syntagmas liegen kann, da das Denken einer Institution der Philosophie als Denken Europas strukturiert ist, als Denken von Menschheit und als Denken der Begegnung mit dem Anderen (Intersubjektivität)

O jezičko-ekspresivnom paternalizmu: replika Mihailu Markoviću

Bez apstrakt

Is there a need for political liberalism to have an account of pre-overlapping consensus reasoning?

In his Liberalism without Perfection, Jonathan Quong argues for internal conception of political liberalism which goal is to show that a liberal well-ordered society is internally coherent ideal and that citizens who would be raised in such society could endorse and support their own liberal institutions and principles if those institutions and principles are justified in particular way These institutions should be justified by particular conception of public reason which main feature is that overlapping consensus is the first stage of its justificatory structure. So, public reasoning of citizens in well-ordered society should be based solely on values and ideas inherent to liberal conception of justice - freedom, equality, fair system of cooperation and burdens of judgment. Another important feature of Quong’s conception of public reason concerns its scope. Quong argues for a wide scope of public reason which demands that all coercive or binding laws or public policies should be justified (whenever possible) on basis of these values alone. Thus, reasonable citizens in well-ordered society by definition accord deliberative priority to public reasons over their other comprehensive or nonpublic beliefs whenever they exercise their collective political power over one another. The problem I raise in this paper is that it is very likely that in well-ordered society there will be a group of citizens that will not accord full deliberative priority to political values, especially not at all levels of political deliberation. On certain issues they will like to see their particular values being realized through common political institutions. If our political theory excludes this group from justificatory constituency on this particular issue or categorize them as unreasonable it can easily undermine their general adherence to liberal conception of justice and endanger stability of well-ordered society. Thus, my point is that we need a further development of political liberalism to solve such problems not as a part of non-ideal theory but as a part of its ideal of well-ordered society

Fra problematicità e fattualità. Il Dio “Elementare” di Franz Rosenzweig

Il saggio si propone di analizzare criticamente la particolare comprensione di Dio che Rosenzweig elabora nel Libro Primo della Parte Prima del suo capolavoro filosofico, vale a dire, La Stella della Redenzione. Il Dio di cui si parla nel testo rosenzweighiano esaminato è il Dio mitico della tradizione greca. Esso costituisce la condizione “elementare” necessaria, ma non sufficiente, sulla quale potrà poi fondarsi il ben più complesso e articolato Dio della rivelazione biblica. Il Dio mitico presenta un profilo estremamente dinamico, contrassegnato da due polarità in tensione - la sua stessa natura e la sua libertà - chegli conferiscono una straordinaria vitalità. La libertà divina e la natura divina, nel passaggio dal Dio mitico al Dio rivelato, produrranno, attraverso una complessa trasfigurazione del loro assetto polare originario, rispettivamente, da un lato, la creazione del mondo, e dall’altro, la relazione d’amore che lo stesso Dio rivelato intratterrà con l’uomo

Affirmation of principles and improved corporate governance in Serbia - business ethics and corporate social responsibility

The aim of this chapter is to examine whether corporate governance in Serbia is based on affirmation of responsible and ethical conduct. The concept of corporate governance refers to the system by which companies are managed and controlled in order to generate long term economic value for its shareholders, while respecting the interests of stakeholders and society as a whole. Companies’ responsibility towards their stakeholders is recognized as a principle of good corporate governance. In this chapter, we present results of the poll on the managers’ attitudes towards business ethics and corporate social responsibility in Serbian business environment. We found out that managers are uniformed in the belief that companies have responsibilities towards their stakeholders: employees, business partners, suppliers, customers, community and environment. In addition, they are of the opinion that ethical behaviour and business success could go along, and also that immoral conduct is not justified in business. Nevertheless, most of examined managers see current business environment in Serbia as an uncompromising struggle. We can conclude that while managers’ attitudes towards business form a solid basis for the affirmation of principles and improved corporate governance, the perception of business environment as an uncompromising struggle indicate that current business practice in Serbia, in fact, hinder ethical and responsible conduct and reflect its opposite

Corporate social responsibility as a tool for smart, sustainable and inclusive growth

The recently adopted Strategy for the economic and social development of the EU - Europe Strategy 2020, recognizes the concept of the Corporate Social Responsibility (CSR) as one of the tools for the achievement of a smart, sustainable and inclusive growth. Although the integration of CSR concept into business strategies is made on voluntary bases, governments, civil sector, media and academia have an important role in its promotion. The aim of this paper is to analyse the role that CSR plays in the socio-economic development focusing on Serbia. While the Government perceives the importance of CSR for Serbian socioeconomic development, it is noticeable that pressure on companies to undertake socially responsible activities made by media, NGOs, consumers and business partners is not remarkable. In addition, the business community still does not have enough CSR initiatives that would be both beneficial to the community and profitable for companies. The paper argues that education on CSR of the managers and the broader public is essential in raising the awareness of the benefits that CSR offer. Consequently, it would lead towards the wider implementation of CSR in Serbia

Das Heideggersche Programm einer Urwissenschaft und die Ansätze der Überwindung der „Sachferne“ der Bewusstseinsphänomenologie von Edmund Husserl

(nemački) Heideggersche erste Bewegungen in Richtung auf die Funda­mentalontologie lassen sich in seinen Vorlesungen der frühen 20er Jahren beobachten. Heidegger versucht darin, sich von dem Logizismus der Husserlschen Bewusstseinsphilosophie zu emanzipieren, indem er ein Konzept der Urwissenschaft entwirft. Die Urwis­senschaft soll bei der vortheoretischen Erfahrung, d. h. bei den vorreflexiven Erlebnissen ansetzen. Sie hat der entlebenden Tendenz der theoretischen Einstellung zum Erlebnis­strom entgegenzuwirken und somit die Voraussetzungen dafür zu schaffen, eine Viel­falt der lebendigen Erfahrungsweisen zum ausdrücklichen Verstehen zu bringen. Somit knüpft die Urwissenschaft an das Programm der Phänomenologie von Edmund Husserl, modifiziert es aber entscheidend, indem es aus der Sphäre des Bewusstseins in jene des lebendigen Erlebnisstroms verlegt

The moral status of contraception and openness to procreation

Permissibility of contraception as a method of birth control is closely connected with issues of moral justification of reproductive autonomy, namely the question whether or not individuals should be allowed to autonomously and freely decide if they are going to have children, when and how many. The development of medical and scientific technologies led to the usage of artificial methods of contraception that can prevent concep­tion with the goal of postponing and planning the birth of a child. In the first part I analyze the bioethical arguments that appear in debates about reproductive autonomy and which can be mobilized against the permissibility of contraception. In the second part I have compared the bioethical arguments to those used against the artificial contraception in the literature about the philosophy of sexuality. In the third and final part, I have argued against the stance of G.E.M. Anscombe and J. Finnis that there is morally relevant distinction be­tween artificial and natural methods of birth control