Ivana Zagorac

Uza sve teškoće pozicioniranja humanizma unutar povijesnog okvira, neslaganja oko definiranja njegove naravi, izvora i temeljnih motiva, kao i odnosa spram tradicija mišljenja, uputnim se čini usmjeriti humanistima samima i kroz njihove radove pokušati detektirati onaj novum humanističkog svjetonazora. U tome smislu ovaj će se rad temeljiti na djelu jednog humanista »prve generacije« i pisca utjecajnog pedagogijskog traktata.Petar Pavao Vergerije stariji , književnik, crkvenopolitički pisac i dužnosnik, na samome početku 15. stoljeća piše raspravu De ingenuis moribus ac liberalibus studiis koju bilježimo kao svojevrsnu prekretnicu u filozofskome shvaćanju odgoja. Humanistički program kakav nudi Vergerije, u mudrosti vidi rezultat studija cjelovitog znanja i ostvarenje slobode. Dijalog s tradicionalnim vrijednostima osnova je razumijevanja vlastitoga vremena i njegovih vrijednosti, te zahtijeva slobodan studij kao jedini dostojan slobodna čovjeka. Odgoj pritom treba služiti svakidašnjici, a misao biti potkrijepljena i dopunjena djelom. Iako cijenjen kao prvi humanistički pedagogijski traktat, konfrontiran s misaonim naslijeđem srednjovjekovlja, Vergerijevo djelo i samo nastaje na tragu tradicije; pristupajući mudrima i sam postaje učeniji. Utoliko će i ovaj rad nastojati smjestiti Vergerijevo djelo u kontekst vremena njegova nastanka, kao i naznačiti utjecaj koji je imalo na promoviranje humanističkog svjetonazora.Against all difficulties of positioning humanism in frames of history, disagreements about defining its nature, sources and grounding motives, and also its relation to philosophical tradition, it seems recommendable to rely on humanists themselves and by studying their works try to detect the novum of humanistic way of perceiving the world. With that aim, this paper will be based on work of a “first generation” humanist and a writer of influential pedagogical treatise. Peter Paul Vergerio, Sr. , a writer, religiously political author and a dignitary, at very beginning of the 15th century writes the treatise De ingenuis moribus ac liberalibus studiis which we note as a kind of a milestone in philosophical understanding of education. Humanistic programme, offered by Vergerio, treats wisdom as an outcome of study in comprehensive knowledge and as achievement of freedom. A dialogue with traditional values is basic for understanding proper time and its system of values, and it calls for a free study as the only one that is worthy of a free man. Education should then be in service of every day life, and the idea should be verified and completed by an action. Although appreciated asthe first humanistic pedagogical treatise, being confronted to intellectual inheritance of the Middle-Ages, Vergerio’s work itself originates from tradition; admitting to the wise, he himself becomes wiser. For that reason this paper will tend to place Vergerio’s work in context of time when it was created, and to note the influence it had on promoting humanistic way of perceiving the world

It is well known that Hume excluded inferior rational beings, who are incapable of resistance and weak resentment, from his concept of justice. This resulted in a critique of Hume’s theory of justice, as it would not protect those who were the most vulnerable against ill treatment. The typical answer to this critique is that Hume excluded inferior rational beings from the concept of justice, but not from that of morality, and that he considered their protection to be the task of humanity. The subject of this text is the range of Hume’s humanity. What manner of protection does Hume’s humanity truly offer? Despite the conclusion that this manner of protection of the vulnerable is insufficient, Hume’s humanity contains valuable characteristics worthy of re-evaluation in modern debate — both on the limits of humanity and on the conditions and models of protecting the vulnerable

Osnovna nakana teksta je ukazati na neke bitne momente u filozofijskom tematiziranju senzibiliteta. Unutar tog pokušaja se izdvaja razdoblje prosvjetiteljstva koje se pak oslanja na specifično čitanje kartezijanske misli kroz empirizam engleske provenijencije. Jean-Jacques Rousseau je prepoznat kao ključna figura ‘doba senzibiliteta’ te će njegova konstrukcija senzibilnog čovjeka biti posebno detaljno razmotrena. Zaključno se naslijeđe povijesnih, a posebno istaknuto Rousseauovih, čitanja senzibilne sfere čovjekove prirode kontekstualizira unutar aktualnih rasprava te se pronalaze moguća uporišta za tezu o suvremenoj rehabilitaciji senzibiliteta.The aim of this text is to point out some of the relevant moments in philosophical approaches to the topic of sensibility. In that attempt, a period of Enlightenment is emphasized, with its specific reading of Cartesian thought through empiricism of English provenance. Jean-Jacques Rousseau poses as a key figure of the ‘Age of Sensibility’, and his construction of the sensible man is especially closely examined. Last part of the text contextualizes heritage of historical and philosophical readings of human nature, primarily the one of Rousseau, into modern debates. Consequently, possible footholds for the thesis of modern rehabilitation of sensibility are established

Le renouveau de la pensée de Fritz Jahr semble arriver au bon moment. Au cours de son essor rapide, la bioéthique a réussi à prendre différentes formes, mais aussi à voir sa principale intention se réduire et devenir hyperspécialisée dans ses aspects théoriques et pratiques. La pensée de Fritz Jahr, résumée dans son impératif bioéthique, nous incite à appréhender à nouveau tant l’intention fondamentale de la bioéthique que le domaine de son objet. C’est pourquoi cette étude se concentrera sur l’impératif bioéthique de Jahr, ses points de départ, sa construction et ses implications, dans un double objectif : explorer la pensée originale de Jahr, puis tenter d’appréhender son message dans le cadre du discours contemporain relatif à la bioéthique, notamment la bioéthique intégrative. Ce dernier point n’a été qu’esquissé, laissant place à un éventuel développement. Enfin, le texte revient sur la Déclaration de Rijeka, document qui représente la tentative d’une transformation conceptuelle et méthodologique de la bioéthique contemporaine dans le contexte de la pensée de Jahr