Ivana Zagorac

Traganja za dušom i duševnošću motivirala su filozofe na stvaranje koncepcija raznolikog spektra tumačenja. Možemo li spoznati dušu, možemo li definirati duševnost, što bi to zapravo bilo i postoje li takve kategorije koje bi uopće mogle biti predmetom spoznaje, pitanja su na koja nailazimo i u filozofskoj misli Pavla Vuk-Pavlovića.Ishodište njegove filozofije jest doživljaj kao mjesto preplitanja gnoseoloških, ontoloških i etičkih problema te pristup fenomenu doživljaja gradi na kritičkom prevladavanju neokantovskih i pozitivističkih strujanja. Iz kompleksnosti razumijevanja doživljaja iščitavamo specifičnost jedinstva svjesnosti kao subjektivne i predmetnosti kao objektivne komponente doživljaja, njihove složene međuodnose koji produciraju i originalnu filozofsku teoriju pluralizma svjetova te se na kraju pitaju i o mogućnosti filozofije kao takve.Searching for the soul and spirituality has been motivating philosophers to create conceptions of diverse interpretations. Can we gain insight into the soul, can we define spirituality, what is spirituality as a matter of fact and are there such categories that could be the subject of insight – are all questions that we come across in the philosophical thoughts of Pavao Vuk-Pavlović.Experience, as the locus of interlacement between gnoseological, ontological and ethical problems, is where he starts his philosophy. He builds his approach to the phenomenon of experience upon a critical transcendence over the Neo-Kantian and positivistic currents. It is from the complexity of his understanding of experience that we can read out the specific quality of the unity between one’s consciousness – as the subjective component – and the object of one’s experience – as the objective component of experience – their complex interrelations that also give rise to his original philosophical theory of the pluralism of worlds and, finally, investigate the capabilities of philosophy as such

The need for philosophical practice to integrate various methods, both conceptual and those based on the use of emotions, raises the question as to whether its methodology is necessarily eclectic, in terms of the collection of various methodologies used in philosophy, or whether there is a way to move beyond eclecticism. This is the main subject of this paper. In other words, the question is whether there is such a thing as an ‘integrative’ methodology and, if so, what distinguishes such a method from mere eclecticism. In this text, we define the methodological procedure of integrativeness as the process of systematizing perspectives into an orientational answer to the demands of a specific problem. What differentiates such an approach from mere summation is a new contribution that results from a synergistic and systematic meeting of positions and argumentations whose final result differs from its initial elements. Diversity in the form of a multidimensional relationship towards life and the world results in numerous perspectives, which is a value that should be cultivated and integrated into a reflective and actional perception of the world.