Tedenski izbor

porch-reading

Alternativa je seveda, da pomladna gibanja odrastejo v stranke. Razlika med gibanjem in stranko je v tem, da gre gibanju za stvar. Da oznanja, kar se mu pač zdi prav, pa tudi, če nič od tega nikoli ne izpelje. Uspešnost strank se meri v tem, kaj izpeljejo.

Kako končati s tranzicijo – Žiga Turk

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Naš izobraževalni sistem nas je, kar se tega tiče, naredil za invalide, saj je ključni način pojasnjevanja sveta izgnal s polja resničnega. Kaj je danes resnično za dijaka, osnovnošolca? To je celica, molekula, ameba, električna napetost itd. V redu. Toda kaj nam tedaj govorijo roman Zločin in kazen, načelo svobode in enakosti, svetovne religije? Je to nekaj resničnega? Ne! – ker se tega se ne da dokazati. Projekt sovjetizacije šolstva je iz učilnic izločil vse, kar naredi človeka za človeka. Klasični jeziki so kot »buržoazni« padli prvi. Ostala omika pa se je skrčila na instrument za »splošno razgledanost«. Buldožer naravoslovja je naposled pregazil izobraževalno vertikalo. S tem je človek oropan svoje duhovne svobode. Ne zna zavzeti odnosa do Celote bivajočega. In s tem do sebe.

Kritika prostaškega uma – Rok Svetlič, Razpotja

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The libertarian age is an illegible age. It has given birth to a new kind of hubris unlike that of the old master thinkers. Our hubris is to think that we no longer have to think hard or pay attention or look for connections, that all we have to do is stick to our “democratic values” and economic models and faith in the individual and all will be well. Having witnessed unpleasant scenes of intellectual drunkenness, we have become self-satisfied abstainers removed from history and unprepared for the challenges it is already bringing. The end of the cold war destroyed whatever confidence in ideology still remained in the West. But it also seems to have destroyed our will to understand. We have abdicated.

Our Libertarian Age – Mark Lilla, The New Republic

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Barth yielded to modernity’s most pernicious idea, which took aim not at belief in the supernatural but at our rational capacity for knowledge of it. In denying what Jesuit philosopher Bernard Lonergan called the “native infinity” of human understanding, Barth capitulated where he most needed to take a stand. He seemingly did not understand that restricting reason was modern philosophy’s great act of presumption, not humility. Nor did he understand that rejecting the secularity of reason was Christian philosophy’s great act of piety, not hubris. And his bargain with Kant—turning the limits of reason into an opening for revelation—could only corrode the foundations of Christian faith.

Karl Barth’s Failure – Matthew Rose, First Things

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Ours is a culture that lacks hope, that is characterized by a sort of interior despair, the antithesis of hope: a disorientation of the pilgrim character of man’s earthly sojourn. In despair, man denies his status viatoris by swapping his “not yet” with a “not,” turning away from the fulfilment for which he was called into existence and anticipating the time when the unrepentant “no” of sin becomes the “never” of damnation—when hope, because the striving after the promise-object of hope, extinguishes irrevocably.

Fertility and the Crisis of Hope – Michael Bradley, Ethika Politika

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In other words, America’s drug problem is not primarily about drugs. Instead drug abuse is a symptom of a variety of other social problems, and, not surprisingly, those problems are worst in the poorest communities. Hart stops short of calling for full legalization of all drugs, but he does recommend the decriminalization of drug possession. Portugal decriminalized drug possession in 2001 and has seen declines in drug-induced deaths and rates of drug use, particularly among the youth.

Drugs in Context – John Payne, The American Conservative

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Nevertheless, we cannot and must not conceive of physical sexuality as a mere raw material with which we can construct a form of psychosexual self-expression which is determined only by the free impulse of our spirits.  Responsibility in sexual development implies a responsibility to nature–to the ordered good of the bodily form which we have been given. And that implies that we must make the necessary distinction between the good of the bodily form as such and the various problems that it poses to us personally in our individual experience.  This is a comment that applies not only to this very striking and unusually distressing problem, but to a whole range of other sexual problems too.

The Transgender Question – Mere Orthodoxy

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Still, the awareness of this fact helped me to understand the determination of these people who stayed and built that barricade. There was something of the “existential situation” that was described by French existentialists; Camus’ Myth of Sisyphus came immediately to my mind. I presume that most of those barricade builders had never read Camus – but they acted like him: they were resisting absurdity. And most amazingly, they did so with such strong determination! So together with awareness of my cowardice, another thought dawned on me: the Maidan is really invincible – you cannot defeat the people like these.

Diaries and Memoirs of the Maidan (Yaroslav Hrytsak) – Timothy Snyder & Tatiana Zhurzhenko, ur., Eurozine

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Rather than propping up the old model, governments should make the new one work better. They can do so by backing common standards for accreditation. In Brazil, for instance, students completing courses take a government-run exam. In most Western countries it would likewise make sense to have a single, independent organisation that certifies exams.

Reinventing an ancient institution will not be easy. But it does promise better education for many more people. Rarely have need and opportunity so neatly come together.

Higher Education: Creative Destruction, The Economist

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Covered by overgrown vegetation, locked away from public view, and every day a step closer to complete destruction, Plečnik’s stadium does not only represent a harmful impoverishment of the country’s cultural heritage. Rather, it also tells a much more familiar cautionary tale for our time – a tale of land use conflicts, inadequate spatial policy and a refusal to engage in constructive dialogue. It is, furthermore, a story that belies the public’s understanding of the irreversibility of radical spatial transformation.

The Shame of Ljubljana: Plečnik’s Abandoned Stadium in Full Bloom – Barbara Prezelj, Failed Architecture

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Si predstavljate, da bi Hrvate začeli prepričevati, da je njihova rdeče-bela šahovnica ustaška? Srbe, da je njihov beli orel četniški? Nemce, da je njihov črni orel nacističen? Ali državljane vseh novonastalih evropskih držav v nekdanjem vzhodnem bloku, ki so se po propadu komunizma vrnili k svojim narodnim simbolom, da uporabljajo nacistično ali fašistično simboliko? Seveda ne. Saj bi se pred tujo javnostjo osmešili.

V Sloveniji pa se lahko na javni televiziji za notranjepolitična obračunavanja nemoteno izjavlja, da je modri orel nacistični simbol. Kot da se je zgodovina slovenskega naroda začela šele z revolucijo in njenimi simboli, preučevanje zgodovinskih virov pa šele z njenimi učbeniki. Če bi se zares pogledali v ogledalo, bi nemara opazili, da smo ravno mi tisti, ki še vedno uporabljamo totalitarno simboliko. Se morda bojimo tega?

Na krilih kranjskega orla – Blaž Karlin, Časnik

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