Luka Janes

Prostor, uz vrijeme, sačinjava par fundamentalnih fizikalističkih, ali također i ontoloških kategorija o čijem se predmetstvu raspravlja kroz neizmjernu širinu filozofskih perspektiva u horizontima filozofskog mišljenja od njegovih sistemskih začetaka usred poljana grčkog antičkog svijeta, pa do aktualne epohe obilježene biopolitičkim okovima i simulakrofilijom, analitičkom psihologizacijom diskursa i općim potiskivanjem filozofije na margine društvene i znanstvene potrebitosti. Koliko god britke, osebujne i široke bile refleksije mislioca koji ispunjahu navedene napohe, ipak se čini da neki od fundamentalnih segmenata bijahu zaobiđeni i zapostavljeni, a koji u bitnom mogu doprinijetii širenju spoznaje i poticanju na kretanje novim promišljajnim i djelokružnim putanjama

Max Weber’s interpretive sociology examines the complex structure of human social action, emphasizing tradition as a central focus to clarify the relationship between past and present. In phenomenological terms, traditions function as mechanisms through which historical experiences are subjectively interpreted. Phenomenology, which prioritizes the intentionality and subjectivity of consciousness, aligns with Weber’s analytical focus on how individuals assign meaning to historical processes. Philosophers such as Edmund Husserl, Martin Heidegger, and Maurice Merleau-Ponty provide frameworks for analyzing how individuals ascribe significance to historical phenomena within daily life. Traditions, therefore, are not passive repositories of historical data but dynamic processes through which the past is continually reinterpreted and re-experienced by successive generations. The interaction between the lifeworld (Lebenswelt) and historical consciousness, a key concern in phenomenological studies of history, parallels Weber’s analysis of how traditions inform an individual’s perception of their temporal existence. This paper argues that Weber’s methodological imperative, to analyze history as a subjectively constructed experience rather than as a series of objective events or utilitarian systems, converges with phenomenological approaches to historicity.

Članak donosi pregled recepcije i odjeka Schellingove misli na području današnje Republike Hrvatske. Pritom će se osobita pozornost posvetiti analizi načina na koji je Schellingova misao bila shvaćena, preoblikovana i uklopljena u domaće intelektualne, kulturne i političke kontekste. Poseban će se naglasak staviti na trodijelnu vremensko-linearnu segmentaciju: a) Schellingovi suvremenici misaono aktivni tijekom prve polovice 19. stoljeća; b) Schellingova bogonaklona mišljevina u žrvnju liberalno-komunističkih nastojanja 20. stoljeća; c) suvremena recepcija Schellingove misli u okviru doktorskih disertacija i prirodoznanstvenih (kozmoloških) usmjerenja. Ovim pregledom cilj je odati počast velikanu njemačke, a naposljetku i svjetske filozofske misli – Wilhelmu Friedrichu Josephu Schellingu (1775.–1854.) – povodom 250. obljetnice njegova rođenja.

This article endeavors to present a phenomenological portrayal of the concept of mental health, employing the philosophical insights of Maurice Merleau-Ponty and Martin Heidegger as guiding principles. The embodied nature of existence, intersubjectivity, and the existential-phenomenological proposition of being-in-the-world and being-towards-the-world, as conceptualized by the Maurice Merleau-Ponty, will be juxtaposed with the contemporary psychopathological phenomenological notions put forth by Thomas Fuchs and Giovanni Stanghellini. Moreover, the argumentative discourse will be fortified in the subsequent section of the article, drawing analogies between the preceding analysis and the motivating factors outlined in the works of Martin Heidegger. This exploration will specifically delve into Heidegger's existential analysis of Dasein, emphasizing the postulate of being-in-the-world as an encompassing environmental existence that includes society. In this context, the societal conventions and norms will be examined as causal factors, giving rise to what Heidegger would characterize as inauthenticity.

Within a dialogue with various authors, it seems that there can’t be just one universal reflection that allows us to comprehend the rising dynamism of new media. For example, Baudrillard declared the end of the traditional way of thinking about contemporary media and showed their role in the process of the endless simulation of truth. It has been shown that the contemporary world of media can be considered in dialogue with the philosophical tradition, and be evaluated in the phenomenological psychopathology (Fuchs) evaluation horizon. In this consideration, the notion of variation (Manovich), plays a key role in replacing the traditionally understood notion of mimesis. Artistic practice is precisely the main exemplar that shows the influence of new media on identity construction (simulated versions of personal identity), as well as the relationship between the artistic original and the copy. Although new digital media allows maintenance of desired (identity) simulations, its great potential is evident in enabling subjects to express their individuality, as well as in searching for new ways to improve their quality of life. This context opens a new problem, namely the one of avatar – a selected photo or image that defines the identity of entities present in the fields of the virtual agora (Baudrillard) and private chat rooms of the social media. Avatar`s function is being problematized by asking whether they represent the reduction and closure of the width of a person's beingness within the set image, or whether they facilitate and stimulate its realization by depriving them of the stress and discomfort that is caused by physical confrontation and intercourse with other persons in the living space. The given issue inevitably points to the problem of the general narcissism of our culture (Lasch), calling upon philosophical orientation to enter the discussion.

In this paper, I consider Patricius’s argument on integrality laid out in “Pampsychia”, least researched book belonging to Nova universis philosophia, in comparison with the notions, methodologies and pragmatic reach of the contemporary science of human psyche. I attempted to determine can the argument correspond to the methodological instrument of psychology or the relation is disjunctive, that is, in animosity. I emphasise Patricius’s reflection on the mindcenteredness of the soul while trying to point at the dynamic and dialectical character of the psyche phenomenon as the fundamental determinant of Patricius’s psycho­ontology and the importance of implementing philosophical reflection into the mental health system framework, as a precondition for the holistic, integrative approach to the problem.

In the scope of this paper, we engage with the orientational discipline Integrative Bioethics, supplemented with pluriperspectivity’s, inter- and trans-disciplinarity methodological postulates, to provide a unique platform for the interdisciplinary integration between perspectives of philosophy and ethics. We place particular emphasis on their mutual hermeneutical potentiality, with a high degree of benefits and improvements in the context of understanding life as the first step for its protection, synthetically bridging bios-psyche-episteme. To strengthen our arguments and aims, we will turn to the integrative bioethics of psyche as a fruitful research field to prove our thesis in which Maurice Merleau-Ponty and Thomas Fuchs, among others, will be teleologically analogized within the scope of the discipline.

The Inherent inseparability of psychopathology and phenomenology is generally a known fact, established and popularised by Karl Jaspers in Allgemeine Psychopathologie. In the following paper, I will show the development of interdisciplinary methodology initiated by Jaspers, and discuss it by combining M. Merleau Ponty`s theory of embodiment, R. D. Laing`s existential-phenomenological approach, and T. Fuchs` concept of brain resonance and integral causality with the hermeneutical thoughts of Paul Ricœur regarding the notion of selfhood. The main thesis proposes that fusion of hermeneutics and phenomenology with psychiatry can play a significant methodological role in the approach to diagnosis and treatment of the psychotic disorders spectre, especially regarding the most complex yet inaccurately defined and evaluated mental disorder – schizophrenia. Due to the fundamental interpretative capacity of both disciplines regarding the understanding of the displacement (translocation) of subject, disembodiment, delusions and consciousness, I am considering them as a prerequisite for the effective expansion of psychiatric practice.