Ćurko, Bruno and Guć, Josip and Knorr, Lidija and Maskalan, Ana and Matijević, Mira and Vitago, Matija (2025) 33. Dani Frane Petrića, Cres, Hrvatska, 21. – 27. rujna 2025 = 33rd Days of Frane Petrić, Cres, Croatia, September 21–27, 2025. Hrvatsko filozofsko društvo = Croatian Philosophical Society, Zagreb.
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Abstract
IN CROATIAN: Hrvatsko filozofsko društvo, nadahnuto geslom njemačkog filozofa Ernsta Blocha (1885.–1977.), 2025. godine u Cresu organizira međunarodni znanstveni simpozij Pojam budućnosti u filozofiji, znanosti i društvu. Na njemu će se okupiti osamdesetak sudionika iz Hrvatske i inozemstva. Zašto, uopće, simpozij o budućnosti? Zaoštrene globalne rasprave o sudbini svijeta i civilizacije čine filozofskim i znanstvenim imperativom tematizaciju pojma budućnosti, razotkrivanje zamki njegove kolokvijalne (samo) razumljivosti i njegovo smještanje u širi, spram budućnosti ambivalentan društveni kontekst. Promišljati budućnost ujedno znači otvoriti je mnoštvu perspektiva: ontološkoj, epistemološkoj, etičkoj, estetičkoj i političkoj, ali i onima koje tek čekaju da budu otkrivene. U ontologiji i metafizici jedno je od temeljnih pitanja može li budućnost imati vlastiti ontološki status te kako promišljati njezinu zbiljnost u terminima potencijalnosti, mogućnosti ili nužnosti. Može li se govoriti o postojanju onoga što još nije postalo? Prema eternalizmu, budućnost postoji istodobno s prošlošću i sadašnjošću, što nadilazi naše iskustvo linearnog protoka vremena, ali pronalazi uporište u teoriji relativnosti. Nasuprot tomu, prezentizam i teorija rastućeg bloka odbacuju postojanje budućnosti, a time i mogućnost da budući događaji utječu na prošle (retrokauzalnost). Iz perspektive filozofije vremena budućnost se često promatra kao rezultat protoka vremena, koji slijedi prošlost i sadašnjost i čije se konture dohvaćaju tek spekulativnim putem. U kontekstu filozofije povijesti budućnost dobiva na značaju paralelno s prosvjetiteljskim razumijevanjem povijesti kao linearne i vođene idejom napretka. Za Kanta, primjerice, budućnost predstavlja vrijeme odrastanja koje prati odbacivanje svih autoriteta – političkih i religijskih, dok za Hegela budućnost obećava slobodu u punini ljudskoga. Budućnost, kako ističe Bloch, egzistira u području »još-ne-svjesnog, još-ne-postalog«, pa je prepuna potencijala, golicajući čovjekovu maštu, hraneći njegovu nadu i izazivajući njegove strahove. Težnja prema neostvarenome, a onda i budućem, univerzalno je obilježje ljudskosti: oblik je to nadilaženja i transcendiranja postojećega u smjeru ostvarenja potpunije slobode čovjeka i boljega svijeta koji ga okružuje. Otuda čovjekova usmjerenost na »vizije budućih mogućnosti«, utopije, budućnosne imaginarije ili scenarije budućnosti. No tko su realizatori tih vizija, arhitekti budućnosti? Reformatori ili revolucionari? Najugroženiji i najnesretniji, kojima promjena sadašnjosti znači egzistencijalnu nužnost? Filozofi? Ili pak oni koji imaju na raspolaganju alate promjene – znanstvene, tehničke, tehnološke, političke, duhovno-religijske, umjetničke i druge? Koja je uloga mašte u zamišljajima budućnosti i zahtijeva li naziranje njezinih kontura dobro poznavanje i kritiku društvene stvarnosti? U razmatranjima budućnosti u etici i filozofiji politike, suvremena kriza mišljenja (bolje) budućnosti ili »pristranosti za budućnost« često je praćena kritikom ideje napretka kao zapadnjačke ideologije koja vodi u kolonizaciju i destrukciju života, gubitkom vjere u čovjekove intelektualne i moralne sposobnosti oblikovanja boljega svijeta te sumnjom u alate – prije svega znanstvene i tehnološke – koji umjesto u utopiju vode u apokalipsu. To osobito dolazi do izražaja u kontekstu dalekosežne moći suvremenih znanstvenih dostignuća i njihova spasiteljskog potencijala s jedne strane, te destruktivnih implikacija s druge, otvarajući brojna etička pitanja odgovornosti prema čovjeku budućnosti i budućnosti čovječanstva. Pritom se neizbježno postavlja pitanje dolazi li s krizom mišljenja budućnosti i do krize čovjeka kao takvog te je li time historija, svedena na niz ponavljajućih sadašnjosti, došla do svojeg kraja. S druge strane, na tragu Berdjajeva i suvremenih duhovnih pokreta, kao i Hansa Jonasa i njegove ekološko-etičke kritike utopije, otvara se pitanje vodi li orijentacija spram budućnosti instrumentalizaciji sadašnjosti, odnosno njezinu žrtvovanju u ime još-ne-postojećeg čovjeka budućnosti. U determinističkom (i fatalističkom) ključu postavlja se i pitanje treba li možda mišljenje i kreiranje budućnosti prepustiti nekom drugom – ne-ljudskom, onostranom, bilo da je riječ o božanskoj ili umjetnoj inteligenciji. Slojevitost samog pojma budućnosti pokazuje, međutim, da ga ni filozofija, uključujući i svoje etičke i političke dimenzije, ne može iscrpiti u potpunosti. Njegovo razumijevanje traži širi dijalog sa znanošću, umjetnošću, tehnologijom i društvenom praksom. Upravo stoga simpozij Pojam budućnosti u filozofiji, znanosti i društvu otvara prostor interdisciplinarnim raspravama. U tom će se okviru razmatrati bioetika, pedagogija budućnosti i uloga znanja u kapitalizmu, umjetničke i urbanističke vizije nadolazećeg te teološke refleksije o nadi, konačnosti i eshatološkim horizontima. Posebna se pozornost posvećuje tehnici i tehnologiji – umjetnoj inteligenciji, biotehnologiji i digitalnoj kulturi – kao i utopijama i distopijama koje oblikuju kulturno pamćenje i društveno sanjanje. Filozofska refleksija tako se povezuje s aktualnim izazovima, od klimatske krize i održivog razvoja do novih oblika digitalne i medijske stvarnosti. 1 Sve se to odvija u sklopu 33. Dana Frane Petrića u Cresu, koji se ove godine održavaju uz suorganizaciju Instituta za društvena istraživanja u Zagrebu. Sudjelovanje Instituta dodatno naglašava interdisciplinarni karakter simpozija: filozofske uvide o budućnosti nadopunjuju empirijska i društveno-znanstvena istraživanja, osobito u području odgoja i obrazovanja, ekologije, urbanizma, mladih i društvenih promjena. Osobitu težinu programu simpozija daju doprinosi dvojice plenarnih izlagača: profesor Roberto Poli sa Sveučilišta u Trentu, nositelj UNESCO-ove Katedre za anticipatorne sustave i utemeljitelj poslijediplomskog studija društvenog predviđanja, te profesor emeritus Gregory Claeys s Royal Holloway, Sveučilišta u Londonu, međunarodno priznati istraživač utopijskih i distopijskih tradicija i autor niza knjiga, među kojima je i Utopianism for a Dying Planet (Princeton, 2022). Njihova izlaganja usmjeravaju raspravu u dva ključna smjera: teorijsko-metodološki okvir budućnosnih studija te kritičko suočavanje s aktualnim globalnim prijetnjama i mogućnostima. Dodatni okvir dijalogu pruža okrugli stol Tehnobudućnosti i granice ljudskog, posvećen istraživanju granica egzistencije, slobode i odgovornosti u doba nadolazećih tehnologija – od umjetne inteligencije i njezine podrške neurodivergentnim osobama, preko rodno uvjetovanih povreda deepfake pornografije, do bioetičkih dvojbi oko surogatstva. U susretu različitih perspektiva nastoji se rasvijetliti na koje sve načine nove tehnologije razotkrivaju i uznemiruju granice bivanja čovjekom. Kulturno-umjetnički dio programa donosi i filmsku dimenziju: prikazat će se dokumentarni film Blum – Gospodari svoje budućnosti nagrađivane bosanskohercegovačke redateljice Jasmile Žbanić. Film kroz životnu priču Emerika Bluma, vizionara i utemeljitelja sarajevskog Energoinvesta, istražuje pitanje kako pojedinac može preuzeti vlast nad vlastitom sudbinom i ostvariti ono što se u jednom trenutku činilo tek utopijskim snom. Na taj način, projekcija ne nudi samo umjetnički doživljaj, nego i snažan poticaj za promišljanje odnosa između osobne hrabrosti, društvene odgovornosti i mogućnosti da se budućnost oblikuje iznutra, vlastitim djelovanjem i stvaralačkom energijom. Zaključno vrijedi podsjetiti da se upravo 2025. godine obilježava 140. obljetnica rođenja Ernsta Blocha, filozofa nade i utopije. Njegova filozofija nas i dalje podsjeća da budućnost nije tek zastrašujući prizor od kojeg treba odvratiti pogled, niti laka i sigurna nagrada na dohvat ruke, već izazov koji zahtijeva aktivno, kritičko i stvaralačko mišljenje te (su)djelovanje u sadašnjosti. Ovaj simpozij predstavlja korak u tom smjeru. -------------- IN ENGLSIH: Inspired by the maxim of the German philosopher Ernst Bloch (1885– 1977), the Croatian Philosophical Society is organizing in 2025, in the town of Cres, an international scholarly symposium The Concept of the Future in Philosophy, Science, and Society. The event will bring together around eighty participants from Croatia and abroad. Why a symposium on the future, after all? The sharpening global debates about the future of the world and civilization make it imperative to philosophically and scientifically address the concept of the future, to uncover the pitfalls of its colloquial (self-)evidence, and to situate it within a broader social and cultural context marked by ambivalence toward the future. To reflect on the future also means to open it to a multitude of perspectives: ontological, epistemological, ethical, aesthetic, and political, as well as those still awaiting discovery. In ontology and metaphysics, one of the fundamental questions is whether the future can have its own ontological status and how to think about its reality in terms of potentiality, possibility, or necessity. Can we speak of the existence of what has not yet come to be? According to eternalism, the future exists simultaneously with the past and the present, which goes beyond our experience of the linear flow of time but finds support in the theory of relativity. In contrast, presentism and the theory of the growing block reject the existence of the future and, with it, the possibility that future events might affect the past (retrocausality). From the perspective of the philosophy of time, the future is often viewed as a result of the passage of time, following the past and the pre16 sent, and whose contours can only be grasped speculatively. In the context of the philosophy of history, the future gained prominence alongside the Enlightenment understanding of history as linear and guided by the idea of progress. For Kant, for example, the future represents the time of maturation that entails the rejection of all authorities – political and religious – while for Hegel, the future promises freedom in the fullness of the human. The future, as Bloch emphasized, exists in the realm of the “not-yet-conscious, not-yet-become,” and is therefore full of potential: teasing human imagination, feeding hope, and provoking fear. The striving toward the unrealized, and thus toward the future, is a universal feature of humanity: it represents a form of overcoming and transcending the present in pursuit of fuller human freedom and a better world. Hence, humanity’s orientation toward “visions of future possibilities,” utopias, imaginaries of the future, or scenarios of what is to come. But who are the realizers of these visions, the architects of the future? Reformers or revolutionaries? The most vulnerable and the most afflicted, for whom changing the present is an existential necessity? Philosophers? Or those who hold in their hands the tools of change – scientific, technical, technological, political, spiritual-religious, artistic, and others? What role does imagination play in conceiving the future, and does anticipating its contours require profound knowledge and critique of social reality? In ethical and political philosophy, the contemporary crisis of thinking about (a better) future, or of having a “bias toward the future”, is often accompanied by a critique of the idea of progress as a Western ideology that leads to colonization and the destruction of life, by a loss of faith in humanity’s intellectual and moral capacities to shape a better world, and by suspicion of the very tools – above all scientific and technological – that, instead of leading to utopia, may lead to apocalypse. This is particularly evident in the far-reaching power of modern scientific achievements and their salvific potential on the one hand, and their destructive implications on the other, opening numerous ethical questions of responsibility toward the human being of the future and the future of humanity itself. This inevitably raises the question: does the crisis of thinking about the future also entail a crisis of humanity as such, and has history, reduced to a sequence of recurring presents, thereby reached its end? On the other hand, following Berdyaev and contemporary spiritual movements, as well as Hans Jonas17 and his ecological-ethical critique of utopia, one may ask whether orientation toward the future leads to the instrumentalization of the present – its sacrifice in the name of the not-yet-existent human being of the future. From a deterministic (and fatalistic) standpoint, one may also ask whether thinking and shaping the future should perhaps be entrusted to another – non-human, transcendent entity, whether divine or artificial intelligence. The very complexity of the concept of the future shows, however, that philosophy, including its ethical and political dimensions, cannot exhaust it on its own. Understanding it requires a broader dialogue with science, art, technology, and social practice. It is for this reason that the symposium The Concept of the Future in Philosophy, Science, and Society opens a space for interdisciplinary debate. Within this framework, discussions will address bioethics, the pedagogy of the future, and the role of knowledge in capitalism, artistic and urban visions of what is to come, as well as theological reflections on hope, finitude, and eschatological horizons. Special attention will be given to technology – artificial intelligence, biotechnology, and digital culture – and to the utopias and dystopias that shape cultural memory and social imagination. Philosophical reflection thus connects directly with contemporary challenges, from the climate crisis and sustainable development to new forms of digital and media reality.2 All of this takes place as part of the 33rd Days of Frane Petrić in Cres, which this year are being held in co-organization with the Institute for Social Research in Zagreb. The Institute’s participation further underscores the interdisciplinary character of the gathering: philosophical insights into the future are complemented by empirical and social-scientific research, especially in the fields of education, ecology, urbanism, youth, and social change. Adding particular gravity to the program are the contributions of two plenary speakers: Professor Roberto Poli of the University of Trento, holder of the UNESCO Chair in Anticipatory Systems and founder of the postgraduate program in social forecasting, and Professor Emeritus Gregory Claeys of Royal Holloway, University of London, an internationally recognized scholar of utopian and dystopian traditions and author of numerous works, including Utopianism for a Dying Planet (Princeton, 2022). Their 2 Symbolically, artificial intelligence was also used in preparing this book of abstracts, primarily for translation and proofreading, which confirms its ubiquitous role in scientific work.18 lectures guide the discussion in two key directions: the theoretical and methodological framework of futures studies, and the critical confrontation with current global threats and opportunities. An additional framework for the dialogue is provided by the roundtable Techno Futures, Human Limits, dedicated to exploring the boundaries of existence, freedom, and responsibility in the age of emerging technologies – from artificial intelligence and its support for neurodivergent individuals, through gender-based harms of deepfake pornography, to bioethical dilemmas surrounding surrogacy. By bringing diverse perspectives into conversation, the roundtable seeks to illuminate the many ways in which new technologies reveal and unsettle the boundaries of being human. The cultural and artistic part of the program also brings a cinematic dimension: the documentary Blum – Masters of Their Own Destiny by awardwinning Bosnian director Jasmila Žbanić will be screened. Through the life story of Emerik Blum, visionary and founder of Sarajevo’s Energoinvest, the film explores the question of how an individual can take command of their own destiny and realize what once seemed to be no more than a utopian dream. In this way, the screening offers not only an artistic experience, but also a powerful stimulus for reflecting on the relation between personal courage, social responsibility, and the possibility of shaping the future from within, through one’s own action and creative energy. Finally, it is worth recalling that the year 2025 marks the 140th anniversary of the birth of Ernst Bloch, the philosopher of hope and utopia. His philosophy continues to remind us that the future is not merely a terrifying vision to turn away from, nor an easy and certain reward within reach, but a challenge that demands active, critical, and creative thinking as well as (co-)action in the present. This symposium represents a step in that direction.
| Item Type: | Book |
|---|---|
| Additional Information: | Language: Croatian, English. - Book editors: Bruno Ćurko, Josip Guć, Lidija Knorr, Ana Maskalan, Mira Matijević, Matija Vigato. - ISSN 848-2228. |
| Uncontrolled Keywords: | Budućnost, filozofija (future, philosophy) |
| Subjects: | B Philosophy. Psychology. Religion > B Philosophy (General) |
| Depositing User: | Karolina |
| Date Deposited: | 11 Jan 2017 12:27 |
| Last Modified: | 08 Jan 2026 07:58 |
| URI: | http://idiprints.knjiznica.idi.hr/id/eprint/656 |
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