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U našem konzumerističkom svijetu, naš se osjećaj za vrijednosti usredišnjuje oko posjedovanja novca i mogućnosti kupovanja stvari za koje nikada nismo zamišljali da ih trebamo. Kupovanje je postalo naša način života i čak naš osjećaj za slobodu kao da se reducira na izbor među oznacima. Sagledavam ovo stanje stvari iz tri perspektive: apologetske, kritičke i treće, kojom se pokušava uravnotežiti našu opsjednutost novcem putem ispravnog razumijevanja viših vrijednosti. Slijedeći Nicolaija Hartmanna, nastojim objasniti, obraniti i dalje razviti posljednju od tri dispozicije., In our consumerist world, our sense of values centers around the possession of money and the possibility of buying things we have never imagined we need. Shopping has become our lifestyle and even our sense of freedom seems to reduce to a choice between the brands. I examine this state of affairs from three perspectives: apologetic, critical, and one attempting to balance our obsession with money with a proper understanding of higher values. Following Nicolai Hartmann, I attempt to explain, defend, and further develop the last of these standpoints., Dans notre monde consumériste, notre sens des valeurs est centré autour de la possession d’argent et la possibilité d’acheter des choses dont nous n’avions jamais imaginé avoir besoin. Acheter est devenu notre style de vie et même notre sentiment de liberté semble se réduire à un choix entre les marques. J’examine cet état de choses sous trois perspectives : apologétique, critique et une troisième, à savoir une tentative d’équilibrer notre obsession pour l’argent avec une compréhension appropriée des valeurs plus élevées. A la suite de Nicolaï Hartmann, j’essaye d’expliquer, de défendre et de développer davantage le dernier de ces points de vue., In unserer Konsumwelt zentriert sich unser Wertgefühl um den Geldbesitz und die Möglichkeit zum Einkauf der Dinge, von denen wir nie gedacht haben, dass wir sie brauchen. Das Einkaufen ist zu unserem Lebensstil geworden und überdies scheint sich unser Freiheitsgefühl auf die Wahl zwischen den Marken zu reduzieren. Diesen Sachverhalt betrachte ich aus drei Perspektiven: der apologetischen, der kritischen und aus der dritten Perspektive, aus der man unsere Besessenheit von Geld durch das richtige Verständnis höherer Werte auszubalancieren versucht. Indem ich Nicolai Hartmann folge, versuche ich, den letzten der drei Blickwinkel zu explizieren, zu verteidigen sowie weiterzuentwickeln.

Filozofija se shvaća kao neodvojivi dio ljudskog života i jedno od najznačajnijih kulturnih po stignuća ljudskoga roda. Ona raskriva izvornu čovjekovu bit na najbolji način; čovjek se putem filozofije shvaća kao kritičko, sumnjajuće, propitujuće, stvaralačko biće. Glavne opasnosti za ljudska bića sada nisu ni ekonomske, ni tehničke, nego one koje su povezane s njihovim pogle dom na svijet, gdje uloga filozofije nije naprosto da oblikuje kompleksnu viziju situacije kao cjeline, nego da određuje specifične vrijednosti i norme ponašanja. U suvremenom globalnom svijetu, aktivno tražeći zajedničke platforme interkulturnog dijaloga i načine održivoga razvoja, filozofija postaje sama apsolutna vrijednost., Philosophy is seen as an inseparable part of human life and one of the most significant cultural achievements of mankind. It reveals the genuine essence of man in the best way; human being is seen by philosophy as a critical, doubting, questioning, creative being. Main dangers for human beings are now neither economic, nor technological, but those related to their world outlook, where philosophy not simply forms the complex vision of the situation as a whole, but designates specific values and behavioural norms. In the contemporary global world, actively looking for the common platform of intercultural dialogue and ways for sustainable development, philosophy becomes an absolute value itself., La philosophie est considérée comme partie intégrante de la vie humaine et comme l’une des plus importantes réalisations culturelles du genre humain. Elle révèle, de la meilleure des fa- çons, la véritable essence de l’Homme; elle considère l’Homme comme un être critique, doutant, questionnant, créatif. Les dangers qui menacent les êtres humains ne sont à présent ni économiques, ni techniques, mais se rapportent à leur vision du monde, où le rôle de la philosophie ne se réduit pas à former une vision complexe de la situation en tant que tout, mais à établir des valeurs spécifiques et des normes de comportement. Dans le monde globalisé contemporain, la philosophie, à elle-seule, en cherchant de manière active les plates-formes communes du dialogue interculturel et les moyens du développement durable, devient une valeur absolue., Die Philosophie wird als ein untrennbarer Teil des menschlichen Lebens und eine der bedeut samsten kulturellen Errungenschaften der Menschheit angesehen. Sie enthüllt das echte Wesen des Menschen in der besten Weise; anhand der Philosophie wird der Mensch als ein kritisches, zweifelndes, forschendes, kreatives Wesen empfunden. Die Hauptgefahren für die Menschen sind heutzutage weder wirtschaftliche noch technologische, sondern jene, die mit ihrer Weltan schauung zusammenhängen, wo sich die Rolle der Philosophie nicht bloß darauf begrenzt, eine komplexe Vision der Situation als Ganzes zu gestalten, sondern wo sie auch spezifische Werte und Verhaltensnormen aufstellt. In der zeitgenössischen globalen Welt, die aktiv auf der Suche nach einer gemeinsamen Plattform des interkulturellen Dialogs und den Wegen für eine nach haltige Entwicklung ist, wird die Philosophie zu einem absoluten Wert selbst.

Autori razmatraju brojne definicije kulture, zdravstvene kulture i tjelesne kulture. Prema jednoj sveobuhvatnoj sociološkoj definiciji, kultura se može shvatiti kao zaliha informacija i nagomilanog znanja, načina mišljenja, osjećanja i djelovanja koje određena društvena grupa prenosi na svoje potomke. Ovu definiciju možemo transponirati na područje zdravstvene i tjelesne kulture. Tako se zdravstvena kultura može definirati kao zaliha informacija i nagomilanog znanja, načina mišljenja, osjećanja i djelovanja vezanih za zdravlje i različite oblike zdravstvenog ponašanja. Slično, tjelesna kultura može se definirati kao zaliha informacija i nagomilanog znanja, načina mišljenja, osjećanja i djelovanja vezanih za oblast tjelesnog odgoja, rekreacije i sporta. Autori nastoje izdvojiti točke susreta zdravstvene i tjelesne kulture, te razmatraju tjelesnu kulturu i zdravstvenu kulturu kao vrijednosti. Najzad, autori navode rezultate empirijskog istraživanja o vrijednostima tjelesne kulture na uzorku studenata prve i pete godine studija Fakulteta sporta i fizičkog vaspitanja Univerziteta u Beogradu. Rezultati pokazuju da studenti visoko vrednuju zdravstvenu kulturu kao jednu od primarnih i specifičnih vrijednosti tjelesne kulture. Studenti pete godine studija s napredovanjem znanja u svim sferama studijskog programa proširuju svoj spoznajni vidik, pa tako i vrednovanje zdravstvene komponente, ne samo kao biološki dane u vrijednosnom sistemu tjelesne kulture nego i kao šire psihološke, sociološke, obrazovne i kulturološke komponente., The authors consider numerous definitions of culture, health culture and physical culture. According to universal sociological definition, culture could be considered as a ‘stock’ of information and accumulated knowledge, way of thinking, feeling and acting that certain social group transmit to their offspring. We can apply this definition in the field of health culture and in the field of physical culture. Thus, health culture could be defined as a ‘stock’ of information and accumulated knowledge, way of thinking, feeling and acting related to health and different forms of health behavior. Similarly, physical culture could be defined as a ‘stock’ of information and accumulated knowledge, way of thinking, feeling and acting related to the field of physical education, recreation, and sport. Authors tend to underline the meeting points of health culture and physical culture and they consider physical culture and health culture as values. Finally, authors expose the results of empirical research regarding the physical culture values on the sample of students of first and fifth year of studying at the Faculty of Sport and Physical Education at the University of Belgrade. According to the results, students highly evaluate the health culture as the one of the primary and specific physical culture values. With the progress of knowledge within all areas of the study program, fifth year students expand their cognitive aspect and the evaluation of health component not only as a biological fact within the physical culture system of values, but also as the broader psychological, sociological, educational and cultural component.

Cjelokupno djelo Pavla Vuk-Pavlovića ukazuje na jedan svjetonazor koji se s pravom može smatrati filosofijom kulture. Kultura je smisaoni i vrijednosni sustav koji teži ostvarivanju ljudskog. Kulturni proces se očituje u labilnosti i može se predstaviti modelom dvostrukog klatna, njihala događanja. Na osnovu svojih temeljnih spoznajnoteorijskih postavki – konzekventno ustanovljenog pluraliteta svjetova i njihove međusobne tolerancije – Vuk-Pavlović objašnjava povijesna gibanja, ali i povijest filosofije. Istim postupkom on sagledava i onu situaciju koja se nazvala postmodernom: paradoksalno (?) djelovanje fragmentacije i globalizacije – traženje kulturne cjelovitosti bez suštinskog smisaonog središta., The entire work of Pavao Vuk-Pavlović indicates a point of view that can rightfully be considered as philosophy of culture. Culture is a system of meaning and values that aspires to actualizing the essentially human. The cultural process manifests itself in instability and can be represented by a model of a twofold pendulum of events. Based on his fundamental epistemological stances, and consequently established plurality of worlds and their mutual tolerance, Vuk-Pavlović provides an account of historical movements, and of a history of philosophy. In the same way, he also takes into account the situation that was known as postmodern: paradoxical (?) action of fragmentation and globalization – the search for cultural totality without an essential center of meaning.

Religion has returned as a political and cultural factor. After the political ideologies, whose secular and worldly promises of salvation had influenced the history of the 20th century in such a radical manner, had been (for the time being, at least) invalidated, the reappearance of religion on a global level cannot be overlooked: as a focal power as to how to conduct one’s life, as a guarantor of cultural identity, and as religious-political creativity. We cannot understand the current state of the world, its crises, conflicts and wars, but also the selfperception and self-awareness of non-European cultures and peoples anymore, if we do not also realise that religion as a “power of life” (Max Weber’s “Lebensmacht”) has returned. In addition to sketching this process, this essay raises the question: what are the cultural and political challenges which especially the secular societies of the West are to face?, Religija se vratila na mjesto političkog i kulturnog čimbenika. Nakon što su političke ideologije, čija su sekularna i svjetovna obećanja spasenja utjecala na povijest 20. stoljeća na radikalan način, (barem privremeno) obesnažena, ponovna pojava religije na globalnom nivou ne može biti zanemarena: kao žarišna sila po pitanju vođenja vlastitog života, kao jamac kulturnom identitetu i kao religijsko-politička kreativnost. Ne možemo više razumjeti trenutno stanje u svijetu, njegove krize, konflikte i ratove, ali također i samopercepciju i samosvjesnost izvaneuropskih kultura i naroda, ako isto tako ne shvatimo da se religija kao »moć života« (Weberov »Lebensmacht«) vratila. U dodatku skice ovog procesa ovaj članak postavlja pitanje: koji su kulturni i politički izazovi s kojima se posebno suočavaju sekularna društva Zapada?, La religion est de retour en tant que facteur politique et culturel. Après l’invalidation – du moins provisoire – des idéologies politiques dont les promesses laïques et temporelles de salut ont influencé l’histoire du XXe siècle de manière radicale, la réapparition de la religion au niveau global ne peut être ignorée en tant que force centrale qui détermine comment on vit sa propre vie, ni en tant que garant de l’identité culturelle, ni en tant que créativité religieuse et politique. Nous ne pouvons plus comprendre la situation actuelle dans le monde, ses crises, ses conflits et ses guerres, comme nous ne pouvons comprendre l’auto-perception et la conscience de soi des cultures et des peuples non-européens, si nous ne réalisons pas en même temps que la religion comme « puissance vitale » (Lebensmacht de Weber) est de retour. En plus de faire l’esquisse de ce processus, l’article présent pose la question : à quels défis culturels et politiques en particulier les sociétés laïques de l’Occident sont-elles confrontées ?, Die Religion ist in die Position des politischen und kulturellen Faktors zurückgekehrt. Nachdem die politischen Ideologien, deren säkulare und diesseitige Erlösungsversprechen die Geschichte des 20. Jahrhunderts durchgreifend bestimmt haben, (zumindest temporär) entkräftet worden sind, kann die Wiedererscheinung der Religion auf der globalen Ebene nicht vernachlässigt werden: als brennende Lebensmacht in puncto Führung des Eigenlebens, als Garant der kulturellen Identität sowie als religiös-politische Kreativität. Wir können die aktuelle Weltlage, ihre Krisen, Konflikte samt Kriegen, aber auch die Selbstperzeption und das Selbstbewusstsein außereuropäischer Kulturen und Völker nicht mehr begreifen, ohne zeitgleich einzusehen, die Religion sei als Webers „Lebensmacht“ wiedergekehrt. Im Anhang zur Skizzierung dieses Prozesses stellt dieser Artikel die Frage: Welche sind die kulturellen und politischen Herausforderungen, mit denen insbesondere die säkularen Gesellschaften des Westens konfrontiert werden?

Face à la diversité culturelle et religieuse, face à l’irréductible pluralisme des sociétés multiculturelles contemporaines et aux demandes de reconnaissance qui émanent de leurs minorités, ni le républicanisme classique ni le libéralisme politique n’offrent de réponse satisfaisante qui puisse inspirer une éducation politique, adaptée à ce nouveau contexte social. Pour que l’école participe, comme on a longtemps voulu qu’elle y contribue, à la pacification et à l’harmonisation de ces inévitables divergences, il est requis de repenser le contenu d’une éducation politique, répondant adéquatement au projet politique de « bien vivre ensemble avec nos différences ». C’est à l’exploration du contenu d’une telle éducation que cet article se consacre., Suočujući se sa suvremenim kulturnim i religijskim pluralizmom, povezanim sa zahtjevima prepoznavanja od manjina u multikulturalnim društvima, niti klasični republikanizam niti liberalizam ne daju nam zadovoljavajuću orijentaciju u oblikovanju političkog obrazovanja prilagođenog tom društvenom kontekstu. Obrazovanje će doprinijeti društvenoj pacifikaciji i socijalnim kompromisima samo ako elaboriramo političko obrazovanje koje uzima u obzir i primjereno odgovara na glavni aktualni politički cilj: zajedničko življenje s našim različitostima. U ovome članku istražuje se sadržaj takovog političkog obrazovanja., Facing contemporary cultural and religious pluralism, associated to the demands of recognition from minorities, in multicultural societies, neither classical republicanism nor political liberalism gives satisfactory orientation to shape a political education accommodated to this social context. Education will contribute to social pacification and social compromises, only if we elaborate a political education which takes into account and responds properly to the main actual political goal: living together with our differences. In this paper we will explore the content of such political education., Angesichts der kulturellen und religiösen Vielfalt zeitgenössischer multikultureller Gesellschaften sowie der von ihren Minderheiten erhobenen Forderungen nach Anerkennung geben weder der klassische Republikanismus noch der L iberalismus eine befriedigende Antwort auf die Frage, wie eine dieser neuen sozialen Realität angemessene politische Erziehung auszusehen hätte. Die Schule kann nur dann ihrer Aufgabe gerecht werden und zur Beilegung unvermeidlicher sozialer Konflikte beitragen, wenn politische Erziehung überdacht und geprüft wird, wie sie das Zusammenleben unterschiedlicher Kulturen fördern kann. Der Beitrag untersucht die Inhalte einer solchen Erziehung.

U prilogu se raspravlja o pojavi zloupotrebe darovitih ljudi u povijesti, a prije svega u današnjem ekološki razornom modelu razvoja. Navode se osnovni razlozi za raspravu te se otvara kompleksni problem odgovornosti darovitih i njihovih odgajatelja za promjenu postojeće razvojne paradigme u novu, koja bi se temeljila na humanističkim vrijednostima te stvarala ekološki povoljnije uvjete za opstanak života i čovjeka na Zemlji. Zatim se ukratko iznose osnovne pretpostavke drukčije podrške nadarenima tijekom njihova razvoja i školovanja. Propituju se zatim mogućnosti širokoga humanističkog obrazovanja kao osnove za odabir i usvajanje odgovarajućih vrijednosti, koje bi osiguravale prihvatljivu upotrebu znanosti, tehnologije i tehnike nego što je to bilo do sada., The paper discusses the concept of the abuse of gifted people throughout human history, particularly in today’s ecologically devastating model of development. First the discussion groundwork is laid, thus opening the complex problem of the responsibility of the gifted and their teachers for changing the existing development paradigm into a new one, which would not only be founded on humanistic values but would also create ecologically more favourable conditions for the survival of life and humanity on Earth. Then the fundamental presuppositions of a different support system for the gifted during their development and education are presented in brief. This is followed by examining the possibility of a much more extensive humanistic education as the foundation of both the choice for and adoption of adequate values, which would in turn facilitate a utilisation of science, technology and technics far more acceptable than has recently been the case.

Ljudsko biće doživljava sigurnost kada pretpostavlja da posjeduje dovoljno informacija kojima može predvidjeti budućnost, koje se tada ne plaši. Načini prikupljanja i tumačenja podataka o “stvarnosti” unazad nekog vremena povjerena je “objektivnoj” znanosti. Prateći, međutim, razvojni put znanstvenih koncepata, pokazuje se da je moderna znanost, kao i predmoderno mišljenje prije nje, morala izmišljati – a ne otkrivati – teorije, sustave, unutar kojih su prikupljeni podaci dobivali smisao i prediktibilnost. Primjeri tumačenja gravitacije, dvojnog valno-čestičnog karaktera svjetlosti i različitih modela atoma zbunjuju čitatelja naviknutog na jednoznačna tumačenja koja je stekao tijekom svojeg obrazovanja. Kvantna fizika je ukazala na mnoge misaone probleme, uključujući i činjenicu da samo istraživanje poremećuje sustav koji se istražuje, dovodeći tako do načela neodređenosti – zbog perciptivnih karakteristika našeg uma, moguće je opaziti samo ono što se (pre)poznaje, pa znanost zapravo istražuje samo unutar sebi dostupnih kategorija. Izuzetni pojedinci pak divergentnim mišljenjem čine isto što i umjetnici – mijenjaju perspektivu, revolucioniraju dostupne kategorije i nude novo poimanje svijeta, proizvodeći i vjeru u njih., Human beings experience the feeling of safety when they assume that they are in possession of sufficient pieces of information with which they are able to foretell the future, which they are then no longer afraid of. The ways of gathering and interpreting the data of “reality” were placed in the hands of “objective” science some time ago. However, following the developmental course of scientific concepts shows that modern science, as well as pre-modern thought preceding it, had to invent – rather than discover – theories, systems, within the framework of which the gathered data acquired meaning and predictability. Examples of interpreting gravity, the dual wave-particle character of light and the various models of atom confuse readers used to unambiguous interpretations they acquired during the course of their education. Quantum physics has pointed out numerous problems, including the fact that the very research itself disturbs the system being researched, thus leading to the principle of indeterminacy – due to the perceptive characteristics of our mind we can perceive only that which we (re)cognise, meaning that science, in fact, researches only within its self-accessible categories. Exceptional individuals with their divergent thinking, on the other hand, do the same thing as artists do – they change perspective, they revolutionise the available categories and offer a novel conception of the world, at the same time producing faith in the same.

The starting point for this reflection is epistemological in nature. A positivistic conception of science refutes the scientific status of pedagogy. One of the consequences of such a perception of science is the thesis that schooling must remain neutral with respect to values. However, contemporary issues concerning the development of the world and society throw doubt on the thesis of a neutral stance in values, with respect to science, formation in schools and the educational system. A solution to this crisis gives rise to a consensus on fundamental values. This article has three parts. The first part is directed towards the formulation of relevant problems concerning a contemporary formation for values. Based on the mentioned problematic questions, and taking particular note that a value cannot be defined, the second part of the article presents a workable thesis. It concerns a paradigm within a symbolic reflection expressed as a so-called »four-dimensional« meaning of values. The third part of the article follows up on the workable paradigm, elaborating the concept of formation for values for the young generation, in contemporary schooling. The conclusions emphasize the most important results which express the contemporary issues concerning formation for values.