Filozofski Vestnik 

About: Filozofski Vestnik is an academic journal. The journal publishes majorly in the area(s): Politics & Nothing. It has an ISSN identifier of 0353-4510. Over the lifetime, 186 publications have been published receiving 1220 citations.

Transculturality: The Changing Form of Cultures Today

Abstract: The concept of transculturality suggests a new conceptualization of culture differing from classical monocultures and the more recent conceptions of interculturality and multiculturality. The traditional description of cultures as islands or spheres is descriptively wrong, because cultures today are characterized internally by a pluralization of identities, and externally by border-crossing contours. Furthermore, this traditional concept, which emphasizes homogeneity and delineation, is normatively dangerous in structurally suppressing differences and encouraging separatism and violent conflicts. The concepts of interculturality and multiculturalism tackle some of these ills, but their basic flaw remains the presupposition of cultures as homogeneous islands or enclosed spheres. The concept of transculturality seeks conversely to articulate today's cultural constitution, one characterized by intert¬winement, and to elicit the requisite conceptional and normative consequences. Furthermore, transculturality is found at the individual microlevel too: most of us are cultural hybrids. Transculturality aims for cultures with the ability to link and undergo transition whilst avoiding the threat of homogenization or uniformization. Cultural diversity arises in a new mode as a transcultural blend rather than a juxtaposition of clearly delineated cultures. While it is currently assumed that we are going global and are, by doing this, uniformizing more and more, the concept of transculturality questions this line of thinking. The tendency towards transculturality does not mean that our cultural formation is becoming the same all over the world. On the contrary, processes of globalization and becoming transcultural imply a great variety of differentiation. Transcultural webs woven from the same sources can differ greatly and be quite specific and even individualistic. The concept of transculturality counters the one-sidedness of both globalization and particularization diagnoses.

Germinal Life. The difference and repetition of Deleuze (Peter Klepec)

Abstract: Germinal Life is the sequel to the highly successful Viroid Life. Where Viroid Life provided a compelling reading of Nietzsche's philosophy of the human, Germinal Life is an original and groundbreaking analysis of little known and difficult theoretical aspects of the work of French philosopher Gilles Deleuze. In particular, Keith Ansell Pearson provides fresh and insightful readings of Deleuze's work on Bergson and Deleuze's most famous texts Difference and Repetition and A Thousand Plateaus. Germinal Life also provides new insights into Deleuze's relation to some of the most original thinkers of modernity, from Darwin to Freud and Nietzsche, and explores the connections between Deleuze and more recent thinkers such as Adorno and Merleau-Ponty.

The Spoils of Freedom. Psychoanalysis and feminism after the fall of socialism

Abstract: The rise of nationalist, racist and anti-feminist ideologies is one of the most frightening repercussions of the collapse of socialism. Using psychoanalytic theories of fantasy to investigate why such extremist ideologies have taken hold, Renata Salecl argues that the major social and political changes in post-communist Eastern Europe require a radical re-evaluation of notions of liberal theories of democracy. In doing so she offers a new approach to human rights and feminism grounded in her own active partipation in the struggles, first against communism and now against nationalism and anti-feminism.

Other intentions : cultural contexts and the attribution of inner states

Abstract: The authors argue that although intentionality might appear to be a wholly abstract phenomenon, it is deeply entwined with the nature and distribution of power, the portrayal of events, the assessment of personhood, the interplay of trust and deception, and the assessment of moral and legal responsibility.

Mathematical method and philosophical truth

Abstract: PLATO'S ACADEMY AND THE SCIENCES At some time between the early 380s and the middle 360s Plato founded what came to be known as the Academy. Our information about the early Academy is very scant. We know that Plato was the leader (scholarch) of the Academy until his death and that his nephew Speusippus succeeded him in this position. We know that young people came from around the Greek world to be at the Academy and that the most famous of such people, Aristotle, stayed there for approximately twenty years. However, it appears that, at least in Plato's time, there were no fees attached to being at the Academy. Thus it does not seem likely that it had any official “professorial staff” or that “students” took a set of courses to qualify them to fill certain positions in life. The Academy was more likely a community of self-supporting intellectuals gathered around Plato and pursuing a variety of interests ranging from the abstractions of metaphysics to more concrete issues of politics and ethics. In Book VII of the Republic Socrates describes a plan of higher education designed to turn the most promising young people of a Utopian city-state into ideal rulers. It is frequently assumed (and quite naturally) that this curriculum bears a significant relation to Plato's plans for the Academy; sometimes it has even been described as essentially the plans themselves. It is important to see that this assumption is subject to major qualifications. For, first of all, fourth-century Athens is not even an approximation to Plato's Utopia; Plato could not expect entrants in the Academy to have been honed in the way the Utopian citizens are supposed to be.