APA 6th Edition Arnautović, S. (2002). Problem stranog u Waldenfelsovom razumijevanju moderne. Prolegomena, 1 (2), 141-153. Preuzeto s https://hrcak.srce.hr/290
MLA 8th Edition Arnautović, Samir. "Problem stranog u Waldenfelsovom razumijevanju moderne." Prolegomena, vol. 1, br. 2, 2002, str. 141-153. https://hrcak.srce.hr/290. Citirano 18.06.2021.
Chicago 17th Edition Arnautović, Samir. "Problem stranog u Waldenfelsovom razumijevanju moderne." Prolegomena 1, br. 2 (2002): 141-153. https://hrcak.srce.hr/290
Harvard Arnautović, S. (2002). 'Problem stranog u Waldenfelsovom razumijevanju moderne', Prolegomena, 1(2), str. 141-153. Preuzeto s: https://hrcak.srce.hr/290 (Datum pristupa: 18.06.2021.)
Vancouver Arnautović S. Problem stranog u Waldenfelsovom razumijevanju moderne. Prolegomena [Internet]. 2002 [pristupljeno 18.06.2021.];1(2):141-153. Dostupno na: https://hrcak.srce.hr/290
IEEE S. Arnautović, "Problem stranog u Waldenfelsovom razumijevanju moderne", Prolegomena, vol.1, br. 2, str. 141-153, 2002. [Online]. Dostupno na: https://hrcak.srce.hr/290. [Citirano: 18.06.2021.]
Sažetak Waldenfels’ phenomenological understanding of modernity is based on the understanding of “the foreign” as an essential definition of modernity. “The foreign” here is the characteristic of thinking explicated in cultural and social relationships, which should therefore be interpreted precisely in its phenomenal reality. Culture and politics in this context are more then a mere names for a collection of meanings and justifications of action. They become the expression of a meaningful context from which one can read-off the relation to “the foreign” as the reference point for
understanding the very meaning of modernity, its inner differentiation, the streams that determine it and the characteristics that are established in the individual determinants that denote its history. “The foreign” as a whole is grounded in corporality as the reality of its existence. Waldenfels maintains that modernity, taken as a whole, is understood in its orientation towards the foreign, in its relationship with the foreign that, eventually, results in the entire modernity being oriented towards the foreign. Modernity as such did not go astray, but it became oriented towards the foreign, it decided itself to accept some sort of “the foreign” as its identity, in which the philosophical discourse is established for its defence. The relationship towards corporality, postulated in this sense in modern theory, is a consequence of the relationship towards “the foreign”. That is why the problem of transformation of philosophy is not found in the new understanding of the mind, but in the discourse of new rationality, of phenomenological thinking of the particularity oriented towards the critique of the encompassing metaphysics of subjectivity and towards all sorts of rational assumptions bout the reality. Waldenfels’ interpretation of the modernity follows from the integrative insight into continuity of the thinking that determines it, and it is expressed by his summarisation of the crucial problems that determine its paths. It is in this sense that the phenomenological discourse is established, signifying the starting point of philosophical thinking at the turn of the century.