/ 1968

HERITAGE ASPECTS OF THE INSTITUTE OF BEQUEST

This paper examines the role of the institute of bequest in heritage studies. It starts from a historical-theoretical definition of the notion of heritage and points to its connection with the institute of bequest: it derives a close original-legal character of both terms, but also their modern intertwining – from initial theoretical premises to social applicability. In that sense, a basic assumption expressed in the paper is that these concepts achieve their essential purpose only when they become part of life reality i.e. when they become a factor in creating social and cultural values of communities and individuals. It is noticed that, in the cases referring to the notion of heritage, heritage stakeholders choose what they inherit, while in the cases of bequests, the legatee receives the works assigned to them by the testator. The choice of heritage stakeholders is an expression of cultural and social values, and in that sense “choice” has a symbolic and metaphorical character which is then materialized through care for the inherited objects. On the other hand, the subject of a bequest is the property-legal benefit, and such “choice” is the result of legal regulations. Having in mind these similarities and differences, the goal of the paper has been to shed some light on heritage and bequest, both as notions (philosophical category) and as institutes (social formation) in order to offer a clearer understanding of these phenomena

/ 1968

IN MEMORIAM SIR ROGER SCRUTON (1944–2020)

/ 1968

CHRISTIANITY, PHILOSOPHY, CHRISTIAN PHILOSOPHY

/ 1968

CULTURAL CIVIL WAR IN AMERICA

/ 1968

BEGINNINGS OF ART HISTORY

/ 1968

WHY WE NEED DOSTOYEVSKI TODAY

/ 1968

NIKODIM TISMANSKI IN PRINCE LAZAR’S MISSION IN CONSTANTINOPLE

In the year when eight centuries of the independence of the Serbian Orthodox Church is being celebrated, the issue of the concept of autocephaly in the liturgical-canonical context is actualized, through consideration of numerous events and processes from turbulent history. One of the most important processes was the activity of Prince Lazar, with the assistance of the Mount Athos monks, aimed at reconciliation of the Serbian and the Constantinople Patriarchates. The key for the success of Prince Lazar’s Constantinople mission was his spiritual closeness to the Mount Athos monks, Sinaits and Hesychasts, which in his time occupied some of the key positions in the Constantinople and Bulgarian churches and held important chairs in Orthodox institutions in the Balkans. Although an old man Isaija Serski-Hilandarac is mentioned as the main spiritus movens of this mission of great importance, the presence of Nikodim Tismanski, a “words interpreter”, was also significant. His role in the Orthodox church of the second half of the 14th century was researched not only based on the mentioned activities for the overcome of the schism, but in the foundation of numerous monasteries either in the feudal states of Prince Lazar (Vratna, Manastirica) or in the Romanian lands (Vodica, Tisman). Thus, the solution of this canonical problem has provided a framework for research of church life in the second half of the 14th century.

/ 1968

THE HUMANISTIC ASPECTS OF ARCHITECTURE IN THE TREATISES OF FRANCESCO DI GIORGIO MARTINI

The treatises on architecture by Francesco di Giorgio Martini occupy an important place in the Renaissance thought and they place him deservingly among the most important artists, architects and theorists of his time. They reflected the need to render both humanism and the ways of its realization as accurately measured processes, while architecture itself was interpreted from functional, social and artistic points of view.The important questions of humanism in architecture, the relations between the anatomy of a city, its structures and the man were the focal points of Martini’s architectural theory. They were deeply woven into the physiognomy of the Renaissance humanism and into architecture as an autonomous creative discipline. Thus, the thoughts about the nature of Man and about the role of architecture in the world of Renaissance,were actualized in his treatises: the world that was to be measured according to Man. It launched the humanistic revitalization of spiritimminent to Man, who in his very spirituality found a way to elevate the corporeal to the godly, and to express it in art and architecture.Martini’s architectural principles understood the humanist ideal of the beauty of Man, which introduced his corporeality into the structural and functional aspects of architecture, in proportionality of design,as well as in the wider idea of humanization of architecture, which formulated humanism after the image of a dignified man. Conscious of social circumstances, in his architectural thought he set the path for the development of urban landscape. With humanization of social space, he has laid the basic principles of the socially sensible urbanistic and architectural practices. These ideas demonstrated a tendency to widen the field of implications and meanings. Thus, it may rightly be concluded that Martini’s treatises on architecture have deepened the Renaissance architectural thought, whose universality and specificity were confirmed by the relationship between creativity and the character of the humanistic tradition.

/ 1968

ISAIAH BERLIN’S HISTORY OF IDEAS AND IMMANUEL KANT’S PHILOSOPHY

In this article, we will answer the following questions: How did Immanuel Kant’s philosophy influence Isaiah Berlin’s philosophical analysis? Was it just in the methodological sense of the term? How did Isaiah Berlin integrate some of the crucial Kant’s standpoints? What are the similarities between these two thinkers? What are the main critical arguments Berlin directed at Kant’s philosophy? It turns out that there is a strong philosophical connection between the two thinkers and that the philosophical analysis of the history of ideas in Isaiah Berlin’s works owes very much to the philosophy of Immanuel Kant.