Pažanin Ante: Fenomenologija političkog svijeta

Ante Pažanin: Phenomenology of the political world

Already from the first chapter of this collection of my works, which were created in the last five years, it emerges that the consequences of contemporary scientific and technical civilization and its pretensions to the total mechanization of the "world of life" threaten not only the so-called the "networked world" of technology, but the entire historical world and above all the human reflective power of reason. These consequences represent a special danger for "political reasoning power", because scientific and technical "truths" can indeed be mathematically proven and technically demonstrated, but they cannot be made clear by speech in any way, nor understood and conceptually "justified" by opinion. People, as beings endowed with mind, take seriously, through mutual agreement and understanding, the essential purposes of their life in the state as a political community. We call this kind of knowledge, by means of which people, through their thinking and action, realize the possibilities of their freedom appropriate to the historical battle, practical knowledge and, in principle, distinguish it as prudence from other types of knowledge, both theoretical and technical knowledge, which makes people into "creatures", because they can only produce mindless "apparatus" for a world in which speech, as Hannah Arendt said, has "lost its power" as the power of speaking and thinking with which the Greeks introduced politics and the political in world history. The world-historical meaning of the Greek understanding of politics and politics is discussed in all the chapters of this collection, of course not as if they are about imitating Greek political life today, but, although this may sound paradoxical, that even in the time of planetary world civilization, it is necessary to develop a sense of both ancient and modern understanding of politics and politics. Therefore, even in the modern global world of technology, it is necessary to develop our own forms of the "world of life" appropriate to the historical battle, especially appropriate forms of the political world, whether we call them politics in the modern sense or the political one that all citizens take seriously in the organization of the public sphere through their opinions and actions. It is known that Hannah Arendt, in the 60s of the 20th century, rehabilitated Aristotle's thought about political friendship and the construction of political institutions on which public matters are based and the political in the difference between the private and social-economic spheres in the Greek polis. In this way, namely, the ancient polis, as a complete political community of free and equal citizens, differs not only from the private sphere and the household of the ancient era, but also from the modern socio-economic society and its purposes of mere survival.