/ 1968
GLOBAL CREATIVITY AND ART
/in Film, From Foreign Bookstores /by Kcs21blAA / 1968
INFLUENCE OF VIRAL MARKETING ON THE MEDIA PRODUCTION: AMERICAN EXPERIENCES
/in Digital Media Technologies, Society and Education /by Kcs21blAAViral marketing is a set of marketing techniques that use existing social networks (both real and virtual) to achieve specific marketing objectives, through viral processes that resemble the spread of computer viruses. The central part of this process are the users, or potential audiences, which in certain way become marketing managers, constantly recruiting new marketing managers. It was necessary to fulfill one important prerequisite in order to reach the moment when the boundaries between different media formats are no longer of that much importance – erasing the boundaries between the real and the virtual space, creating a hybrid space, the so-called “real virtuality”. This article tries to cover recent US media practices related to viral campaigns in the film and television production, and other forms of media expression through media channels that are intertwined, denying borders between them, making members of the audience interactive and integral participants in this collaborative process.
/ 1968
ANTI-SEMITIC DISCOURSE AND ABANDONMENT OF THE PURSUIT OF TRUTH
/in Critiques /by Kcs21blAAIn his text with a cynical title ‘A contribution to the critique of antisemitism’, Zoran Kinđić actually tries to defend classic anti-semitic attitudes. He accuses me of adopting the ideology of political correctness, claiming that my understanding of anti-semitism is too broad and that animosity and hatred toward the Jews are not present in his texts. However, he also asserts that the majority of Jewish people have agreed on the crucifixion of Jesus. He demanded that I should provide the argument that will prove that his attitudes are self-evidently anti-semitic and presented the arguments that were supposed to demonstrate the contradiction between my belief that Jesus from Nazareth is the Messiah and my critique of the christian anti-semitism. After I have provided the demanded argument, he reprimands in his next text with a title ‘On incorrectness of the exponent of political correctness’ that I have focused solely on providing the arguments that his attitudes are anti-semitic and that I have not considered his critique of my position. In this way, Kinđić supposes, all his arguments are practically justified. He has also claimed that I have no right to consider them afterwards. However, in this paper I do precisely that. I demonstrate that his arguments on the contradiction of my position do not prove anything, because in the final instance, they are based on his own opinion. The claim that I have no right to analyze them, I denote as the rejection of the pursuit of truth.
/ 1968
ANTI-SEMITIC DISCOURSE AS LINGUISTIC EXPRESSIVE PATERNALISM
/in Serbian Philosophic Culture /by Kcs21blAAIn this paper, I present some remarks about an example of Christian anti-Semitism. It is about well known anti-Semitic attitudes that Zoran Kindjic supports in his paper with some scholarly pretensions. I use this example to illustrate one kind of unacceptable paternalistic discourse. Namely, I argue that when it comes to basic eschatological teachings of Abrahamic religions, even the mildest form of what I have previously defined as linguistic-expressive paternalism – what could also be called conversational paternalism – cannot be reasonably justified.
/ 1968
BETWEEN SELF-EVIDENCE AND ARGUMENTATION: FURTHER ON ANTI-SEMITIC DISCOURSE
/in Critiques /by Kcs21blAAWhen I called Zoran Kinđić’s views self-evidently anti-Semitic, Kinđić argued that this was not self-evident to him nor to a number of unnamed people whose opinions he had sought. He asked me to offer an argument in order to support my claim. In this paper I am presenting the argument.
/ 1968
SELF-INTEREST AND MORAL MOTIVATIONS OF BELIEVERS
/in Studies /by Kcs21blAAIn this paper, I consider an important objection to moral motivation of believers. It is the objection that their acts are motivated by self-interest, i.e. their personal salvation. Such motivation is sometimes identified as selfish. Therefore, I demonstrate the distinction between self-interest and selfishness. I would like to remind the reader that the critique of self-interest as moral motivation of believers appears within the very traditions of the major world religions. Then, I argue that some contemporary forms of secular ethics, even at the highest levels, still refer to a certain form of self-interest.
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