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14. 6. 2024. Institut za arheologiju pokreće novi ciklus događanja pod nazivom IARH-NET koji ima za cilj predstaviti i ojačati međunarodnu znanstvenu suradnju u sklopu provedbe Programskog ugovora MZO-IARH 2024-2027. Ciklus otvaramo prigodnim Austrijsko-hrvatskim danom arheologije kada imamo čast ugostiti znanstvenike iz Austrijskog arheološkog instituta Austrijske akademije znanosti s izložbom Arheologija Balkana u fokusu u suradnji s Austrijskim kulturnim forumom i održati prigodni bilateralni znanstveni skup o aktualnim temama istraživanja. 06/14/2024 The Institute of Archaeology is launching a new cycle of events called IARH-NET, which aims to present and strengthen international scientific cooperation within the framework of the MSE-IARH Program Agreement 2024-2027. We open the cycle with a special Austrian-Croatian Archaeology Day during which we have honour of hosting scientists from the Austrian Archaeological Institute of the Austrian Academy of Sciences with the exhibition Balkan Archaeology in Focus in collaboration with the Austrian Cultural Forum and holding a bilateral scientific conference on current research topics.
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The objective we propose in this essay consists in verifying the relevance of an interpretation of Aristotelian thought which assimilates it to a model of «ancient natural law» and makes it its major exponent. The thesis we support is that Aristotle's positions maintain significant differences with what is commonly called «classical natural law». In particular, we believe we can demonstrate that Aristotle does not have a naturalist vision of politics, if by this we mean a theory for which the determination of the best regime is carried out through consideration of the cosmic natural order and not starting from human needs. In this sense, we have tried to show that in Aristotle there is no contrast between «naturality» and «humanity», «natural order» and «human needs», that the social hierarchy is not considered as a simple imitation of the cosmic order and that there are spaces for the exercise of the free will of individuals in the constitution of political space. The conclusion we arrive is that, if it is true that the final objective of society and political science for Aristotle is the realization of the good and the happiness of the individual, in the Greek polis only some individuals (free citizens) are considered as ultimate goal of social activity and others as instruments for achieving this goal. It is not therefore a question of Aristotle's concession to the prejudices of the time, but of a necessary conclusion of the premises of a system that cannot admit the natural and primitive equality of all men, as affirmed by modern human rights.
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