Popovska, Jasmina

Preferred name

Popovska, Jasmina

Official Name

Popovska, Jasmina

Translated Name

Јасмина Поповска

Alternative Name

Поповска, Јасмина

Naumoska, Jasmina

Наумоска, Јасмина

Popovska, J.

Поповска, Ј.

Main Affiliation

jasmina.naumoska@fzf.ukim.edu.mk

jasmina_naumoska@yahoo.com

ORCID

0000-0002-6047-7738

Researcher ID

W-6052-2018

Now showing 1 - 10 of 48

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Доброто, убавото и вистината во Платоновата филозофија
(Филозофски факултет, Скопје, 2016)
The ancient concept of “good and beautiful” in Plato’s philosophy gets a wider scope by adding the category of “truth”. The introduction of the category of “truth” within the concept of καλοκἀγαθία is considered to have been first articulated in Plato’s philosophy. This article aims to draw out the theoretical implications of this specific triple concept and to elaborate on it in a broader philosophical context. In that sense, the link between “good” and “beautiful” will be analyzed in a few places in Plato’s dialogues where they are explicitly compared (e.g. “Symposium” 201c, 204de; “Protagoras” 359e-360b), and later associated with the concept of “truth” (especially in “Philebus” 64e-65a, together with the category “proportion”). Through this analysis, it will be shown that the ideal of καλοκἀγαθία in Plato’s philosophy, with its connection to the concept of truth, has strong metaphysical foundations. The text will pose the questions of the ontological relation between these three categories (the possibility of hierarchization, the good beyond the beautiful and the truth), and the possibility of their unification in erotic desire. Their relationship will be examined as a basis for a good life, mainly referring to “Philebus”, while reaffirming the fundamental ontological problem of χωρισμός.
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Филозофија на ангажираната свест - Морис Мерло-Понти
(Филозофско друштво на Македонија, 2010)
Maurice Merleau-Ponty’s most continuous contributions to philosophy belong to the phenomenological theory of perception. Perception plays foundational role in understanding the world as well as engaging with the world. Perception, as Ponty understands, is essential bodily principle generalized to all aspects of the human condition. It is a body that goes beyond the problems of metaphysics, epistemology, and the more specialized sub disciplines, including psychology, biology, linguistic, art, culture, history, sociology, and politics. Merleau-Ponty takes phenomenology on a very different and more specified level. This article seeks to present Ponty’s understanding of perception, behavior, space, language, bodily movement, ambiguity and relations with others, as they were presented in his key early works, Phenomenology of perception and The Structure of behavior. In these works Ponty exposes the problematic nature of traditional philosophical dichotomies (mind-body, thought-language, self-world, inside-outside) and elaborates the unsatisfactory alternatives that they give. According to Ponty, they are extremely flawed positions. Because of that, Maurice Merleau-Ponty tends to re-orientate philosophy.
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Предметни програми за филозофскиот корпус предмети (филозофија, логика, етика и естетика) во средното образование во Р. Македонија
(Филозофско друштво на Македонија, 2019)
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This text, stemming from the work on the University project “Theoretical and practical update of the syllabi for the philosophical subjects (Philosophy, Ethics, Logic, Aesthetics) for high-schools” by the Institute of philosophy at the Faculty of Philosophy in Skopje, offers a brief outline of the main conclusions and recommendations resulting from a twofold endeavor: the comparative analysis of the courses syllabi of four countries from the region with similar societal conditions (Serbia, Montenegro, Croatia, and Bulgaria), and the empirical analysis of data obtained through a series of questionnaires and focus-groups on the courses syllabi, filled in by those most closely involved in the teaching process, the teachers of these courses in various Macedonian high-schools. The main points of focus for both types of analysis were the didactical goals of the subjects, the course contents set by the syllabi, the positioning of the courses within the curricula in the sense of possible interconnections with other disciplines, and the teaching methods. The didactical goals set by the syllabi in the Macedonian system, as was established, are more balanced than those in the other systems, but whether they are fully and fruitfully reached depends on the level of understanding of the material outlined in the contents of the syllabi for all four subjects. The contents do have some merits, compared to their analyzed counterparts, but it was established that their context-dependence is not on a satisfactory level, and needs to be updated to better suit the characteristics and challenges of contemporary life and the need to educate informed, aware, responsible individuals, sensitive to the questions and problems of their socio-economical and cultural milieus. The teaching methods across all subjects and countries analyzed are pretty similar and inclined toward interactive approaches, but the Macedonian schools should dedicate more effort to the improvement of digital literacy and the uses of contemporary technologies. Albeit not being a direct topic of interest for this projects, due to the urgency and importance of the issue of teaching materials, and in order to better prepare students for the terminology and the categorical apparatus of each subject, some valuable inputs were obtained, such as that all courses need either new, updated and context-relevant textbooks (especially considering that Philosophy-elective and Aesthetics are taught without any textbook), or teaching supplements in the form of readers, work-books etc. As to the status and positioning of the subjects, the experiences from the comparative analysis and the empirical research showed the prevalent opinions that Philosophy should be taught for two years (one for the “problems-based approach” and one for the “history-of-philosophy-based approach”) as an obligatory course in gymnasiums, art schools and vocational schools, and the elective should also be offered these schools; Logic should regain its status as obligatory course it had in gymnasiums until fifteen years ago, and be offered to all directions without exceptions, and should become an obligatory course in all vocational schools whose disciplines are based on its principles and categories; Ethics should be obligatory across as many school years as possible, and Aestethics should be obligatory for all art schools, and elective in gymnasiums.
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Поимот φρόνησις во контекст на Аристотеловата етика
(Здружение на класични филолози „Антика“, 2018)
The concept φρόνησις is not exclusively Aristotleʹs concept, but for the first time it occupies such an important place in one ethical theory. As argued in this article, its understanding is crucial for apprehending the key issues in Aristotleʹs ethics: the system of virtues, the doctrine of the mean, and the theory of εὐδαιμονία.The purpose of this text is to analyze the most important issues that this concept opens: its place in the system of virtues; its function in moral deliberation and setting of moral goals; its relationship with moral virtues and will; the possibility of constructing the “practical syllogism” through the question of obtaining the φρόνησις; and its relation with politics. Through the concept of φρόνησις the character of Aristotleʹs ethics can be shaped as an agent‐oriented, not action‐oriented ethics, ethics where the concern for developing the moral character, and not the consequence of actions is emphasized, and where the far‐reaching, and not the specific life goals are preferred.
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Аристотеловиот концепт φρόνησις и етичкото образование и воспитание
(Филозофски факултет, Скопје, 2018)
In the systematization of intellectual virtues, amongst which are knowledge (ἐπιστήμη), wisdom (σοφία), understanding (νοῦς) and craft (τέχνη), Aristotle enumerates the practical wisdom (φρόνησις) and defines it as: “to be able to deliberate correctly about what is good and advantageous …, not partially… but about what sorts of things further living well as a whole (Arist. NE 1140a25-27, trans. Reeve). Aristotle distinguishes φρόνησις from the knowledge and from the crafts because under this notion he presupposes the ability not only to decide how to achieve a certain goal, but also the ability to deliberate and to determine good ends according to the aim of the individual in achieving its own happiness (εὐδαιμονία). In educational context, this presupposition entails the standpoint that education should not be understood only as a process of attaining knowledge and crafts, but also as a process of becoming a virtuous person through thinking embedded in context. Without the pretension to give a consistent system of the principles of virtue ethics, concerning education, this article will inspect the possibility of laying out a different perspective concerning educational practices that are deduced from an ancient ethical theory, especially the specific notion that this theory introduces, the notion of φρόνησις.
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Афектите и разумот: современи аспекти на терапевтската улога на стоичката етика
(Филозофски факултет, Скопје, 2017)
The nature of the relationship between passions and reason is an issue that plays a key role in the ancient ethical discussions. After Plato, stressing out the reasonable against the affective part of the soul becomes a dominant stream within these discussions. In the stoic philosophy, the relationship between reason and passions has specific nature. There are no rational and irrational parts in the soul; instead, passions are error of the rational part. Thus, according to the Stoics, the reason is the only and necessary capacity for virtuous behavior and only those who act reasonably are virtuous men. For them, only the reason can ensure “life in accordance with nature ” - the stoic ethical imperative. The therapeutic role of stoic ethics, which consists of rational overcoming of passions, serves as an inspiration for contemporary ethics and psychotherapy. After the analysis of the basic implications of the connection between passions, reason and therapy in the stoic ethics, in this article we will analyze these implications in contemporary ethics and the possibility of the appropriate application of the stoic therapeutic precepts in contemporary context.
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Шопенхауер и Платон
(Филозофско друштво на Македонија, 2011)
The intellectual confession that Schopenhauer makes in his work “The world as Will and Representation” about the philosophical conceptions that influenced his philosophy prompted many questions concerning its theoretical validity, especially about Plato’s influence. These concerns were induced firstly by Russell who “unleashed the poison of skepticism” towards Schopenhauer’s confession. This article seeks to investigate the various intersections where these two conceptions meet and to evaluate the theoretical debt of Schopenhauer to Plato in the light of Russell’s skepticism. These intersections inspect their notion of “idea”, considering Schopenhauer’s reflections on Plato’s and Kant’s understanding of this term; the ontological status of the ideas in both philosophical systems and the problems that occur considering the transcendental nature of the ideas; the epistemological issues where emphasis is put on the significant role of art and the artist, especially music and the musician in Schopenhauer’s theory of knowledge; and the practical consequences of the contemplation of the ideas. There is no doubt that Schopenhauer is under Plato’s influence. But, the theory of ideas does not have such a fundamental role in Schopenhauer’s philosophy as in Plato’s. Schopenhauer’s goal isn’t giving an apodictic judgment for reality through the theory of ideas, but to “take a deep breath” from it. Therefore, Schopenhauer doesn’t owe anything to Plato, neither in a theoretical, nor in an ethical sense. Taking inspiration does not entail intellectual debt, it entails only deep respect. The “genius” is not indebted to anyone; he sees truth in eternity.
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Феминистичко неканонско препрочитување на Платоновата филозофија
(Филозофски факултет, Скопје, 2013)
Rethinking the questions and methods of the history of philosophy, understanding its meaning as part of the search for the truth and solutions of our present problems and dilemmas, feminist history of philosophy is opening new directions in reading the philosophical texts. Essentially inspired by the postmodern and psychoanalytic discourse, Iragaray and Cavarero are rereading the Platonic text, through unveiling the sedimented meanings of the dominant misogynistic approach. Reading the allegory of the cave as hystera, re-legitimating the bodily love in Diotima’s speech in "Symposium”, “stealing” the Plato ’s feminine figures from their patriarchal discourse in which they were trapped for centuries to point out the sexual difference and the primacy of the birth, feminist interpretations are stressing out the importance of the “unthought” that lays under the surface of Plato ’s ideas. Whether feminist interpretation is making the same mistake with re-canonizing the interpretative feminist principles, is the question that this article is trying to pose.
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Античките корени на Хјумовиот скептицизам
(Филозофско друштво на Македонија, 2013)
Does Hume take essential elements from ancient scepticism in his method of inquiry? - is the main question that is treated in this article. The discussion on this problem not only opens methodological issues, but also questions Hume's fundamental philosophical concepts, mainly concentrating on the dualism between scepticism and naturalism. Hume's hesitation between pyrrhonist and academic scepticism doesn't make the investigation easier. As a thorn on Hume's side is the moral scepticism that brings him on naturalist ground. However, taking into consideration his supposition that all rational operations are processes that don't have fundamental principles, lead us only to pyrrhonistic conclusions. If we test Hume's pyrrhonism on the grounds of accepting natural dispositions, it will certainly fail, but if we accept that these dispositions are psychological barriers, then pyrrhonism is safe. The nature itself doesn't refute pyrrhonism; it only makes it beyond our beliefs. In that context, naturalism and scepticism in Hume's case can come along.
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Vita practica: φρόνησις и св. Максим Исповедник
(Филозофски факултет, Скопје, 2019)
Како продолжение на Аристотеловото дефинирање на φρόνησις како доблест со која индивидуата се оспособува во секој поединечен случај да го најде оптималниот избор за дејствување кое во заднината ја има генералната слика за евдајмоничен живот, во специфичен средновековен контекст, φρόνησις се концептуализира и во филозофијата на св. Максим Исповедник. Според св. Максим Исповедник, φρόνησις претставува разбирање на практичните нешта кое е поврзано со активниот живот, имено, „моќ за одлучување која ја одредува соодветната употреба на разумот во праксата“ (Amb Io. 1109B). Во овој текст ќе биде разгледан концептот φρόνησις во делата на св. Максим Исповедник низ неколку аспекти: созданието како израз на Божествената φρόνησις, φρόνησις во рамките на системите на доблестите и нејзината функција, φρόνησις како основа за vita practica и односот на vita practica и vita contemplativа. Низ овие тематски точки ќе бидат изведени карактеристиките на φρόνησις кај св. Максим Исповедник кои ги рефлектираат неговите тежнеења за помирување на микрокосмичките антиномии со макрокосмичката парадигма на вечниот Логос.

Popovska, Jasmina

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