Naturalizam, kakav je zagovarao Vilard van Orman Kvajn, postao je istaknuto obeležje savremene filozofije i značajno uticao na način na koji filozofi pristupaju različitim pitanjima. Ovo učenje, u kome je naglasak na naučnoj metodologiji i odbacivanju tradicionalnih filozofskih pristupa, ogleda se u tvrđenju da ne postoji filozofska perspektiva iz koje bismo mogli da procenimo ili opravdamo naše naučne teorije. Umesto toga, moramo da „radimo iznutra”, unutar našeg trenutnog naučnog pogleda na svet, koristeći alate i metode nauke za rešavanje filozofskih problema. Ovakav pristup filozofiji i nauci ima značajne posledice kako na naše razumevanje jezika, duha i znanja, tako i na budućnost same filozofije. U ovom radu ćemo pokušati da pokažemo da Kvajnov naturalizam, iako nudi vredne uvide, u svojoj potrazi za naučnim utemeljenjem, previđa ili odbacuje ključna filozofska pitanja, dovodi donepotpunog i potencijalno problematičnog razumevanja nas samih i sveta oko nas, kao i do scijentizma kao krajnje problematične filozofske pozicije.
Although the title of this paper refers to Milenko A. Perović’s Five Studieson Hegel, the aim here is not to provide a review of the book, but rather to off er aphilosophical refl ection on the signifi cance and far-reaching implications of this andPerović’s other works on Hegel. This article mainly examines Perović’s Five Studieson Hegel as both a contribution to Hegelian scholarship and a statement about the roleof continental philosophy in contemporary thought. This Perović’s work addressesfi ve central themes: the systematic status of the Phenomenology of Spirit; the shiftfrom „practical philosophy” to a „philosophy of praxis” as the rational life of objectivespirit; the speculative psychogenesis and philogenesis of the will; the essence andcontradictions of conscience; and the concept of personality in Kant and Hegel. Eachstudy isolates a key problem in Hegel’s system, but together they articulate a broaderthesis: that freedom is not an abstract presupposition, but a dialectical process realizedin language, institutions, recognition, and history. Beyond their exegetical value, thesestudies illustrate Perović’s wider philosophical project. His writings demonstrate howspeculative thought can remain vital outside the dominant analytic paradigm, and howregional traditions – in this case, former Yugoslav intellectual space – can speak withuniversal philosophical resonance. By clarifying the systematic coherence of Hegel’sphilosophy and situating it within the challenges of modernity, Perović reaffi rmsthe necessity of continental philosophy as a mode of self-understanding that resists fragmentation and reduction. The article argues that translating and disseminating Perović’s works into English is not only a scholarly task but a philosophicalresponsibility, ensuring that his interpretation of Hegel contributes to global debateson freedom, subjectivity, and the future of philosophy.
This article examines the principal philosophical and legal approaches to the issue of abortion. It begins with an analysis of Ronald Dworkin’s theory, which emphasizes the „inherent and sacred value” of life, while also addressing the critical objections raised by Nicolai Lazarev. The discussion then turns to Don Marquis’s position, which condemns abortion on the grounds of the fetus’s „loss of a future,” and to the Kantian perspective, which regards the preservation of life as an absolute duty. The article subsequently considers the arguments of Judith Thomson and Anne Warren—Thomson defending a woman’s right to bodily autonomy, and Warren distinguishing between the genetic and moral dimensions of personhood—togetherwith the critiques advanced by Evangelos Protopapadakis. Finally, the study refl ects on the landmark legal case Roe v. Wade, its subsequent reversal, and the contemporaryethical and legal challenges posed by emerging technologies such as artifi cial wombs.
Kantorov problem kontinuuma je pitanje: Koliko tačaka ima na pravoj ueuklidskom prostoru? Kantor (Georg Cantor) je verovao da je broj tačaka na pravoj,tj. kardinalnost kontinuuma, prvi beskonačni kardinal koji dolazi posle kardinalnostiskupa prirodnih brojeva. To je gruba formulacija Kantorove hipoteze kontinuuma.Kantor je u više navrata tokom svoje karijere pokušavao da dokaže hipotezukontinuuma. Međutim, njegov napor nije urodio plodom. Početkom XX veka,teorija skupova biva formulisana kao aksiomatska teorija. Ta aksiomatska teorijase zove Cermelo-Frenkelova teorija skupova sa aksiomom izbora, tj., ZFC teorijaskupova. Na osnovu rezultata Gedela (Kurt Gödel) i Koena (Paul Cohen), znamo dateorija ZFC niti dokazuje, niti opovrgava Kantorovu hipotezu, te Kantorov problemkontinuuma ostavlja nerešenim. Međutim, prema Gedelovom mišljenju, Kantorovproblem kontinuuma se može rešiti proširivanjem teorije skupova ZFC novimaksiomama koje će nam dati celovitiji uvid u strukturu univerzuma skupova. Ovajrad je prvi u nizu od dva rada u kojima nam je cilj da predstavimo neke od Gedelovihpredloga za pristup rešavanju Kantorovog problema kontinuuma, kao i Gedelovuplatonističku fi lozofsku poziciju koja stoji u osnovi tih predloga. Ovaj rad je fokusiranna predstavljanje Gedelove fi lozofi je matematike. U tom cilju ćemo prvo predstavitireprezentativne pravce u fi lozofi ji matematike i njihove glavne predstavnike. Potomćemo objasniti šta je Hilbertov program i kakve su, prema Gedelovom mišljenju,posledice nemogućnosti njegovog sprovođenja. Zatim se bavimo ontološkim, a nakraju epistemološkim aspektom Gedelovog platonizma.
Postmodernity has fundamentally reshaped the relationship between religion and technology, generating unprecedented ethical challenges that permeate every dimension of human experience. Postmodernism’s critique of grand narratives destabilizes both traditional religious authority and techno-scientifi c certainty, thereby creating novel pathways for collaborative ethical approaches. This study examines four critical technological domains that pose signifi cant ethical dilemmas: biotechnology,artifi cial intelligence, digital surveillance, and environmental technologies. The analysis reveals that despite theological diff erences, diverse religious traditionsconverge on shared ethical principles. The article proposes an innovative framework for interreligious technological ethics that harnesses religious pluralism as a sourceof wisdom for addressing contemporary technological challenges. This approach transcends secular-religious dichotomies and promotes a more humanistic andspiritually enriched technological future. The study demonstrates how postmodern conditions, rather than undermining religious authority, facilitate more humble anddialogical approaches to technological ethics by drawing upon multiple wisdom traditions while preserving each tradition’s theological integrity. Thus, this researchestablishes theoretical foundations for practical interreligious collaboration in addressing the moral complexities of emerging technologies.
