Anita Lunic

This article offers an analysis of the concept of “the right to have rights,” which was introduced by Hannah Arendt and is recognized by several modern political theorists and the legal practice alike. The article addresses the foundation, functionality, and potential of the concept in the context of current debates. The first part (1) gives an outline of the context that sparks off the debate on the right to have rights. The second part (2) attempts to explain the very contents of the concept. In the third (3) part, the issue of the foundation of the right to have rights is discussed, with a special focus on examining the functionality of various interpretations and their consistency with H. Arendt’s views. In the fourth (4) part, we analyze contemporary debates on the right to have rights by confronting normative and performative understanding. Clarifications regarding this re-actualized concept may help us develop appropriate argumentative strategies and better understand shortcomings of current debates.

We assessed students’ and employees’ perception of ethical climate at a university school of medicine compared to that of social sciences and humanities, as well as temporal changes in the employees’ perception of ethical climate. We also explored potential predictors of ethical climate, including moral foundations. This cross-sectional questionnaire study was conducted at the University of Split School of Medicine and the Faculty of Humanities and Social Sciences, in Croatia, from April to September 2019. We used 36-item Ethical Climate Questionnaire and 22-item Moral Foundation Questionnaire to survey employees, senior and doctoral students. We collected responses using ballot boxes as well as online survey. We collected 449 complete responses. The dominant ethical climates at two schools were “Company rules and procedures” and “Laws and professional codes”. We compared our results with a study conducted in 2012 and found that the perception of ethical climate had not changed dramatically in last 8 years. Ethical climate, or shared social and work-related behaviours, does not seem to change in these institutions even when students and staff are included with faculty in surveys. We provide further discussion of why this seems to be the case.

Mediteranska misao Alberta Camusa i egzistencijalistički roman Antuna Šoljana pokazuju sličnosti na više razina, kako na tematsko-idejnom planu, tako i na planu strukture, a konačno i onom osobnog angažmana. Na tom tragu ćemo naznačiti pitanje odnosa prema drugim egzistencijalističkim misliocima, pitanje mogućnosti govora o mediteranskom egzistencijalizmu te pitanje mogućnosti govora o prisutnosti filozofije u suvremenoj hrvatskoj egzistencijalističkoj književnosti. Pritom se služimo analizom teksta, a problematiziramo sljedeće: odnos prema neizvjesnosti egzistencije, odnos prema nihilizmu i filozofiji povijesti te odnos prema kurentnim ideologijama praćen vizionarskim, novim političkim rješenjima.

Članak predstavlja prikaz obilježavanja 50. obljetnice Hrvatskog filozofskog društva, koje se održalo u Zagrebu od 6. do 8. prosinca 2007., a uključivalo je simpozij Suvremena hrvatska filozofija, predstavljanje novih knjiga u izdanju Hrvatskog filozofskog društva, godišnju skupštinu Hrvatskog filozofskog društva, svečanu akademiju u povodu 50. obljetnice Hrvatskog filozofskog društva, te okrugli stol o Vladimiru Filipoviću, prvom predsjedniku Hrvatskog filozofskog društva.The paper outlines the celebration of the 50th anniversary of the Croatian Philosophical Society that took place in Zagreb 6–8 December, 2007. The event incorporated the symposium entitled Contemporary Croatian Philosophy, the presentation of books published by the Society, the annual assembly of the Society, the formal academy to mark the 50th anniversary, and the round table on Vladimir Filipović, the first president of the Croatian Philosophical Society