Sanja Ivic

This paper emphasizes the crucial role that language use plays in climate change communication. In particular, this paper examines UN public discourse and narratives about climate change. It will be shown that the climate change is often described as a "threat to human wellbeing" and as an external enemy—the Other. On the other hand, humanity is often portrayed as a victim of climate change. The consequence of this rhetoric and logic of apocalypse is insufficient action in relation to climate change. The narrative construction of the Other that is described as a threat is founded on binary oppositions: we/they, self/other, culture/nature, human/non-human and so forth. As long as climate change is described as an external enemy and "independent matter" and climate policy is based on binary oppositions, action to combat climate change will remain insufficient.

The COVID-19 pandemic had an important impact on internal political relations in the European Union, as well as on the position of the European Union as a global actor. At the domestic political level, the European Union has faced the erosion of the principle of solidarity as one of its fundamental principles, given that in finding solutions for the protection of the health and economies of EU member states, national rather than common European interests have dominated. The main thesis on which this paper is based is that it is necessary for the European Union to develop a new narrative based on the concept of transnational solidarity, which will contribute to greater efficiency and responsibility of the EU. Unlike the idea of solidarity at the level of nation states, the development of the idea of European solidarity should include the multilayered, supranational nature of the European Union, and solidarity should develop both among the EU member states and citizens of the European Union (through further development and promotion of active citizenship).

This paper presents social and political dimensions of forgiveness within Jacques Derrida’s philosophy. Derrida’s philosophy of forgiveness is an example of how philosophy can help us understand and resolve contemporary social and political issues. Derrida believes that traditional concept of forgiveness should be broadened beyond the bounds of the rational and the imaginable. According to Derrida, traditional concept of forgiveness needs rethinking because of the phenomenon of proliferation of scenes of forgiveness after the Second World War that produced globalization of forgiveness and trivialized and decharacterized this term. According to Derrida, the act of forgiveness can only be thought beyond the limits of common sense and in the space of the impossible, and that is the forgiveness of something that common sense cannot forgive. Derrida’s philosophy of forgiveness has wide social and political implications as it transcends binary oppositions: present/past, self/other, friend/enemy and so forth. All concepts within Derrida’s philosophy of politics (friendship, enemy, hospitality, forgiveness, justice, and so on) are significant for societies eroded with traumas of wars and ethno-national divisions and conflicts.

Hermeneutics is a significant dimension of C.G. Jung’s analytical psychology, although Jung did not develop a consistent hermeneutic method, and this aspect of his work has not yet been sufficiently explored. This paper examines the relevance of Paul Ricoeur’s hermeneutics and narrative theory for the interpretation of Carl Jung’s Red Book, which can be perceived as a narrative experiment. Ricoeur focuses on the narrative character of human experience. Paul Ricoeur’s ideas of narrative and plot are significant for exploring Jung’s inner experience described in his Red Book as well as the narrative structure of The Red Book.

Hermeneutics is a significant dimension of C.G. Jung’s analytical psychology, although Jung did not develop a consistent hermeneutic method, and this aspect of his work has not yet been sufficiently explored. This paper examines the relevance of Paul Ricoeur’s hermeneutics and narrative theory for the interpretation of Carl Jung’s Red Book, which can be perceived as a narrative experiment. Ricoeur focuses on the narrative character of human experience. Paul Ricoeur’s ideas of narrative and plot are significant for exploring Jung’s inner experience described in his Red Book as well as the narrative structure of The Red Book.

The Archetypal World of Nikola Tesla (2010), written by Prof. Dr. Ivan Nastovic, looks at the scientist Nikola Tesla in the light of the analytical psychology of C. G. Jung. Unlike psychoanalysis, which deals with research of the individual unconscious, that is, what is solely personal, Jung's analytical psychology allows us to comprehend what is found on the other side of the personal. Nastovic discusses several archetypes that shaped Tesla's world. He first points out the importance and the function of the Great Mother archetype and Tesla's white dove in order to fully understand his personality and his work. While introducing the reader to Tesla's opus, Nastovic explains the archetype of light, strongly present in Tesla's personality, the archetypal roots of Tesla's discovery of the rotating magnetic field, and the mysticism of his personality and his creativity. He also looks at Nikola Tesla in light of Hillman's acorn theory.

Paul Ricœur’s ontology of art is derived from his hermeneutics, and Ricœur’s hermeneutics bridges his idea of aesthetics and ontology. Paul Ricœur’s ontology of art (in which the concept of refiguration plays a central role) sheds a new light in understanding and experiencing works of art. Ricœur discusses the metaphorical reference of poetic texts that opens up the realm of possible worlds. This idea of metaphoric reference can be extended to works of art as well. Both fictional narratives and artworks may be defined by the formula seeing as, and this formula represents their ontological status that may be defined as being as. Paul Ricœur argues that non-linguistic symbolic systems such as gestures, sounds and pictures also have the power to make and remake the world. Ricœur’s narrative theory can be applied to both to literature and visual arts as it identifies narrative capacity of artworks. Ricœur introduces the concept of refiguration that includes the transformation of reality, which is first prefigured in the consciousness of the author (mimesis 1). It is then configured in the artwork (mimesis 2), and finally into the experience of the viewer or listener of the artwork (mimesis 3), which leads to comprehension.

Paul Ricœur’s ontology of art is derived from his hermeneutics, and Ricœur’s hermeneutics bridges his idea of aesthetics and ontology. Paul Ricœur’s ontology of art (in which the concept of refiguration plays a central role) sheds a new light in understanding and experiencing works of art. Ricœur discusses the metaphorical reference of poetic texts that opens up the realm of possible worlds. This idea of metaphoric reference can be extended to works of art as well. Both fictional narratives and artworks may be defined by the formula seeing as, and this formula represents their ontological status that may be defined as being as. Paul Ricœur argues that non-linguistic symbolic systems such as gestures, sounds and pictures also have the power to make and remake the world. Ricœur’s narrative theory can be applied to both to literature and visual arts as it identifies narrative capacity of artworks. Ricœur introduces the concept of refiguration that includes the transformation of reality, which is first prefigured in the consciousness of the author (mimesis 1). It is then configured in the artwork (mimesis 2), and finally into the experience of the viewer or listener of the artwork (mimesis 3), which leads to comprehension.

This article explores Vietnam’s response to the COVID-19 pandemic as an example of good ethical practice in dealing with the COVID-19 outbreak. Vietnam’s response to the pandemic is in accordance with the ethics of care which emphasizes solidarity and responsibility. Vietnam’s approach to the COVID-19 pandemic is also in accordance with the third generation of human rights that promote solidarity and responsibilities towards the community. A full implementation of human rights requires more emphasis on responsibilities, especially in the time of crisis.

The Archetypal World of Nikola Tesla (2010), written by Prof. Dr. Ivan Nastovic, looks at the scientist Nikola Tesla in the light of the analytical psychology of C. G. Jung. Unlike psychoanalysis, which deals with research of the individual unconscious, that is, what is solely personal, Jung's analytical psychology allows us to comprehend what is found on the other side of the personal. Nastovic discusses several archetypes that shaped Tesla's world. He first points out the importance and the function of the Great Mother archetype and Tesla's white dove in order to fully understand his personality and his work. While introducing the reader to Tesla's opus, Nastovic explains the archetype of light, strongly present in Tesla's personality, the archetypal roots of Tesla's discovery of the rotating magnetic field, and the mysticism of his personality and his creativity. He also looks at Nikola Tesla in light of Hillman's acorn theory.

Human rights of older adults are still not sufficiently developed. The "older adults" are still perceived as homogeneous social group within legal framework, which leaves room for multiple discrimination. However, the experience of the old age is different and it depends on race, class, gender, occupation, place of living, and so forth. This paper will explore how the rights of older adults are regulated within European law. Ageing in Europe is accelerating and puts pressure on welfare systems. That is why both the retirement system and the perception of older adults should be revised. In dealing with the problem of discrimination against older adults, this paper will inquire whether citizenship which transcends any idea of age represents a symbolic and normative imperative of Europe today.

The purpose of this paper is to revise essentialist conceptions of the European Union citizenship and European identity, and make a case for a ‘politics of affinity’. This politics is founded on flexible notion of Union citizenship that accommodates multiple identities. The ‘politics of affinity’ avoids homogenizing assumptions and unitary conceptions of European, national, regional and other identities. It promotes diversity, otherness and fluid character of the postmodern European citizenship. It also advocates a more fluid idea of boundaries. The politics of affinity grounds European politics and citizenship discourse on affinity (not identity). The following lines will reflect on the institutional mechanisms, reforms and policies needed for the implementation of the politics of affinity. This paper will focus on the Treaty of Lisbon, the 2004/38 Citizenship Directive, the 2003 Directive on Long-term Residence Third Country Nationals and some ECJ’s rulings in the new millennium.

The purpose of this inquiry is rethinking the concept of European identity within the framework of the Declaration on European Identity and the Charter of European Identity. It will be argued that those documents employ modernist notion of centered, rational, stable, autonomous and unified self. However, this idea of the self leads to exclusion and essentialism. In this way, European identity cannot embrace the multiculturalism of European societies. Thus, it should be replaced by a more flexible, dynamic and shifting concept of identity.