Demian Papo

In eighteen chapters of the third book of his writings named The Book of the Art of Trade (1458) Croatian Renaissance philosopher Benedetto Cotrugli (c. 1416-1469) presented a list of ethical virtues a perfect merchant should possess. His ethical teaching was largely influenced by Aristotle's thought. Hence, Cotrugli's list of ethical virtues resembles the list Aristotle made in the seventh chapter of the second book of his Nicomachean Ethics. In this paper, their lists of ethical virtues were examined and compared, thus providing insight into their differences and similarities, consequently revealing the extent of their accordance. Previous research has shown that Cotrugli and Aristotle had a corresponding understanding of the virtue of justice. However, the paper proves that another six out of thirteen ethical virtues (confidence, astuteness, integrity, liberality, modesty, and temperance) on Cotrugli's list have their foundation in Aristotle's ethics.

The reflections and attitudes of the Croatian polymath Miroslav Krleža (1893–1981) on the famous German philosopher Immanuel Kant (1724–1804) and his teaching have not received adequate attention thus far. However, this does not mean that Krleža was not acquainted with the content and pecularities of Kant’s teaching. Moreover, Krleža’s opus contains numerous judgments of Kant and his teaching, noting that Krleža also wrote two texts entirely dedicated to Kant: the article “On the Occasion of the Bicentenary of Immanuel Kant’s Birth,” published in 1924, and an unpublished text entitled Kant, which is an integral part of Krleža’s manuscript legacy and which most probably originated during 1939.
Krleža’s assessments of Kant can be viewed from different perspectives. The approach to reflections on topics and thinkers with which Krleža was preoccupied often went beyond disciplinary frameworks, which is why his opus is largely marked by interdisciplinarity.
As expected, Krleža wrote about Kant and his teaching from a philosophical perspective, particularly from the perspectives of history of philosophy, logic, theory of knowledge and ethics. Moreover, he also viewed Kant and his teaching from the perspectives of literary stylistics, history, political science, anthropology, pedagogy and medicine. Thereby he expressed his knowledge of the content of numerous Kant’s
texts, especially the content of the work Critique of Pure Reason and the work Toward Perpetual Peace, but also the content of the article “Idea for a Universal History from a Cosmopolitan Perspective,” as well as the article “Conjectural Beginning of Human History.”
When reflecting on Kant’s philosophical thought, Krleža was most often focused on Kant’s ‘Copernican revolution’ in the way of comprehending material things. From the perspective of literary stylistics, Kant was initially judged as a thinker whose writing was dilettante, but was ultimately judged as a thinker who wrote according to the style of his time: winged and ideationally sublime. When he viewed Kant from
the perspective of history, Krleža understood him as a thinker who marked the 18th century, while from the perspective of political science he defined him as a supporter of the Jacobins. When presenting his anthropological and pedagogical views, Krleža was very pessimistic about the future of man, since he was convinced that man would not base his upbringing and actions upon Kant’s ideas, including those recorded in his work Toward Perpetual Peace. Finally, when he considered Kant and his teaching from the perspective of medicine, he concluded that Kant’s knowledge of mental illness was closer to Scholasticism than to the Renaissance.

Fascination with the world and the discovery of reason in its manifestations are inherited in philosophy from ancient myths and religions. Lovers of wisdom continued to nourish this lit torch, examining the mysteries of the world with deserving thoughtful attention and devotion. They considered the causes of the world, its nature and meaning, order and harmony. Searching for that which lies behind the appearance of phenomena and grasping the original cause and ultimate purpose of the world, they found order, beauty and mind, logos, in the idea of the cosmos. Daring truth seekers have tried worldwide to unveil and solve the mystery of the world like the most intricate riddle. This was done by worshipers of wisdom in both East and West, both South and North.
Ancient Vedic texts preserve the mysteries of the world discovered by wise people through deep insight. The learned sage, Rishi, discerned in such an insight the divine knowledge through which he revealed eternal truth. He translated his knowledge of the primordial measures and patterns of creation into hymns, describing the mysterious beauty and structure of the world. By reciting verses of knowledge of the world summed up in the memorised Vedas, he supplemented and imitated natural creation in the medium of language. In proverbs and verses the forms and principles that form the basis of order in the world were revived and invoked. According to this hidden structure, man is the mirror of the world, the world in miniature, the microcosm. Through knowledge and discovery of the eternal truths about the world, Rishi in inspired enlightenment equates man or the small world (microcosm) with the overworld (macrocosm). He recognises his own image in the world through the mind and knowledge that is eternal and universal. But in his mind or spirit (ātman) he fathoms the principle which through immortality transcends the whole world and is related to its cause or Creator.
The original Hellenic lovers of wisdom derived their thought constructions and attempts to build an ordered structure of all things from the myth of world ordering. Cosmos arises from primordial chaos. The logical structure of the world was based on the primordial principle, arche. To some, it seemed that the world as a whole was connected by water or fire. Others began to recognise the mystery in the air, breath, or spirit. The third referred to the boundless, apeiron. They were opposed by those who rejected all the material causes of the world and revealed the original principles in the relationship, measure or mind, nous. The first centuries of philosophical reflection were shaped by cosmic teachings. Seekers of wisdom have persistently considered on which basis everything in the world can be founded, whether it is the primordial substance or the primary measure.
From the reflections and deliberations about the nature of the primal grounds, a fundamental doubt arose as to whether the world was eternal or created. Arguments followed as to whether there is one world or multiple worlds, whether the world is moving or at rest, whether it is mutable or unchanging, whether it is finite or infinite. Doubts about the logic of the world structure do not cease. Is it really something sensible and ornate, or is it actually a mess and chaos? Such questions led philosophy to a quest for the original essence, the primal ground, the primordial beginning, the mind, the order and the truth of all things.
With the Attic flourishing of philosophy and science, the prevailing unravelling of the mysteries of the cosmos was pushed back and man, the anthropos, came to the fore. The exploration of man’s substantial connection with the world remains one of the backbones of philosophy to this day. In relation to Socrates’ focus on ethical questions and the exploration of reasonable ideas, especially the good and the beautiful, Plato continued to build the world on the foundations of eternal and immutable models of ideas. Based on the insight into limitless motion, Aristotle solidified the idea of the eternity of the world. In Stoicism and Christianity, the world was elevated to the concept of the human’s abode and the ecumenism of mankind. For the Middle Ages, it is the image of God’s creation through which the man, or his soul can return to his Creator through knowledge.
The view on the world and the place of man in it changed signi- ficantly when modern globalisation began in modern times. After sailing the Earth and reinterpreting the movement of the starry sky and the planets, the desire to penetrate the mysteries of infinity dissolved the finiteness of the world. Man has lost his privileged position in the world. The Earth has been removed from the centre of the universe. The world has expanded into a universe with no end or beginning. But the optimism that the order in the world can be reconstructed by scientifically provable laws of nature has not stopped. Thus, for example, Franciscus Patricius designed a natural-philosophical worldview in his great system of the Nova de universis philosophia. He relied on the insights of reliable and perfect mathematical science supplemented by the knowledge of Plato’s, Aristotelian, Chaldean, Hermetic and mystical Egyptian philosophy.
The disputes between the rationalistic and empiricist world constructs were settled by Kant by elevating concepts of understanding to categories without which there is no knowledge. He explained the basic notions as regulative ideas for the practical use of the mind. The position of critical philosophy encouraged speculative exploration of the knowledge of the comprehensive in the synthesis of phenomena. Idealistic systems, based on transcendental philosophy, sought to open up knowledge of the world to an absolute principle in a metaphysical way. Fichte built the whole in the frame of the Self on the primacy of the spirit. Schelling added an objective determinant to the subject in nature. Hegel created a magnificent synthesis by restoring Aristotelian philosophy after the Copernican turn in the form of an encyclopaedic system of philosophy. His account of universal world history places the logos at the foundation of the world. The ordering of the mind and movement towards ultimate purpose is manifested in the constant advancement of the idea of freedom in the world. However, this swan song of the meta- physical world epopee was soon suppressed in the cognitive ruins of positivism and nihilism.
After the final destruction of Western metaphysics, the question of being and the world finds itself in a crisis from which it has not been able to fully recover to this day. Nietzsche heralds a period of nihilism in which traditional metaphysical notions have lost their original meaning. In this context, the notion of the world began to disappear from the horizon of consideration. But out of the metaphysical twilight emerged a reversal and a new beginning. Husserl and his phenomenological successors embark on a new search and advocate a spiritual return to the original world as a lifeworld.
In the horizon of temporality, Heidegger explains that the topic of the world only entered the philosophical agenda explicitly at the beginning of the 20th century. This, of course, does not dispute the importance that thought searches and deliberations about the world have had in philosophy for centuries. Heidegger only pointed to the crisis and oblivion from which a new questioning opens up. In any case, it should be noted that the global theme has become the central subject of constant philosophical considerations and debates since the beginning of the 20th century. Nor are the sciences that tried to reduce the world to a single formula lagging behind, having reached quantum theory or the theory of relativity.
At the dawn of the third millennium, the concept of the world is once again put to the test. Postmodern thinking has put in question the great stories of modernity and the Enlightenment about absolute principle and authoritative truth. Along with other great stories of philosophy, the notion of the world has been subjected to a new scrutiny. It is disputed as one of the inherited metaphysical constructions. Nevertheless, it is clear that the fascination with the world has not disappeared. For a truly philosophical reflection obviously cannot so easily give up the curiosity to know its secrets.
Deliberation on the world in philosophy has been chosen as the main topic of the international symposium within the jubilee 30th Days of Frane Petrić. In an interdisciplinary atmosphere, the symposium is open to a wide range of thematic contributions. The symposium brought together 71 speakers from 17 countries: Albania, Austria, Bosnia and Herzegovina, Bulgaria, Canada, China, Croatia, Finland, Germany, Hungary, Iceland, Italy, Kosovo, Serbia, Slovenia, Spain and the United Kingdom. The introductory plenary lecture on the world in European and Indian philosophy delivers the main initiator and first President of the Organising Committee of the scientific and cultural conference Days of Frane Petrić – Mislav Ježić. A plenary lecture is also given by the President of the European Academy of Sciences and Arts, Klaus Mainzer, one of the participants and organisers of the Augsburg–Zagreb conversations on the world in philosophy. The European Academy put this symposium on the programme of its scientific activities. One session is dedicated to the memory of the initiator of the Augsburg–Zagreb philosophical conversations World in Philosophy – Philosophy in the World (1988–1993) professor Arno Baruzzi (1935–2016). Obviously, the world encourages conversations, inspires the search for pluralism in society, illuminates life in nature with various colours and opens different views. Just as the world is one and many, so multifarious are the viewpoints from which it can be considered.

After successfully organizing the first, Centre for Interdisciplinary Research (CIR) of the Faculty of Humanities and Social Sciences in Osijek organized the second cycle of popular scientific online lectures scientific inter_view during spring of 2021 with the goal of answering a new research question: “What is the Role of Social Sciences and Humanities Experts in Civil Society Associations?”. As was the case in the first, the second cycle also had four lectures but with two lecturers on each of them, with the total of eight lecturers. Most of them were social sciences and/or humanities experts with a large working experience in civil society associations. Members of the CIR’s administrative Committee invented and implemented one novelty in the second cycle. Namely, starting from the second lecture of the cycle, they included a new section of
scientific inter_view lectures named scientific inter_course. At the end of each lecture, two of the lecturers in a lectu­­­­re ask each other questions regarding their work, education and/or skills. The section was highly praised by both lecturers and audience member.

Centre for Interdisciplinary Research (CIR) of the Faculty of Humanities and Social Sciences in Osijek was founded in December 2019. During spring of 2020, members of the Centre’s administrative Committee have established and organized a cycle of popular scientific online lectures named scientific inter_view. The cycle scientific inter_view is Centre’s first project and it is in accordance with the Centre’s fundamental mission, which consists of overcoming the formal division of social sciences
and humanities and the so-called STEM as an answer to the challenges which 21st century poses. The goal of the first cycle was to answer the following research question: “Is There a Place
for Social Sciences and Humanities Experts in the IT World?” In order to do so, we have invited five experts to share their knowledge and experience with the general public.

Due to COVID-19 pandemic caused by the virus SARS-CoV-2, in the spring of 2020 Republic of Croatia imposed a lockdown, which included a measure of transferring the educational process on all educational levels from classroom to distance education. Characteristics of learning in higher education during the lockdown were identical to
those pertaining to online learning. Aiming to determine the attitudes of students of Josip Juraj Strossmayer University of Osijek towards online learning and the factors affecting their attitudes, we have conducted a quantitative research. In so doing, we have collected the data using the surveying method on a convenient sample (N = 327) via Internet. The results have shown that students have a slightly negative attitude towards online learning, provided that students who have used online learning tools more frequently before the pandemic have a more positive attitude towards it. By applying the technology acceptance model (TAM), we have confirmed the indirect correlation between the perceived ease of use of online learning tools and the attitude towards online learning with a strong mediation effect of perceived usefulness of
online learning.

Besides on logic and aesthetics, the opus of the Croatian philosopher Marijan Petras (1912– 2004) contains his records on education, culture, and technology. Petras expressed his thoughts on the three disciplines in the following six articles: “Funkcija uzgajanja u aspektu teorije i prakse” (“Function of Education in the Aspect of Theory and Practice”) from 1936, “Kultura i odgoj” (“Culture and Education”) from 1940, “Filozofija u srednjoj školi” (“Philosophy in High School”) from 1941/1942, “Problematika pedagogičke psihologije” (“Problems of Pedagogical Psychology”) from 1943, “Gradivo i oblici odgojne nastave” (“Teaching Materials and Forms of Educational Teaching”) from 1944, and “Odgoj i tehnika” (“Education and Technology”) from 1962. All of the abovementioned articles contain Petras’ claims on education. The claims were regularly characterized by his pursuit of the essence of education, by his pursuit of the essence of the educational function, as well as by his phenomenological questioning of the foundations of pedagogy as an autonomous science. Petras expressed his attitudes on culture in three articles: in the article “Culture and Education”, in the article “Function of Education in the Aspect of Theory and Practice”, and in the article “Education and Technology”. In these articles, Petras considered culture in its relationship towards education, technology and philosophy, concluding that philosophy is crucial for the foundation of culture. Petras published his thoughts on technology in the article “Education and Technology”. In that article, he wrote on both positive and negative effects of technology on the individual, the society, and nature. In doing so, Petras considered those effects from an ethical and educational perspective, since he advocated an approach to technology which would be more humane. Therefore, Petras was neither just a logician nor an aesthetician. Judging by the contents and the character of his attitudes regarding education, culture and technology, it is justified to conclude that he was a philosopher of education, philosopher of culture and philosopher of technology.

Pavao Vuk-Pavlović’s opus includes his attitudes towards the teaching of the British philosopher John Locke, especially towards his theory of knowledge, philosophy of education and political philosophy. Vuk-Pavlović expressed those attitudes in his monograph Knowledge and Theory of Knowledge, then in his writings Possibility and Limitations of Aesthetical Cultivation in Regard to Individual and Social Pedagogy, and in his article “J. J. Rousseau’s Line of Thought (On the 180th Anniversary of His Death)”. The contents of Vuk-Pavlović’s attitudes show that he was familiar with Locke’s claims published in his work An Essay Concerning Human Understanding, in his work Some Thoughts Concerning Education, and in his work Two Treatises of Government. The most numerous Vuk-Pavlović’s accounts on Locke are, undoubtedly, those concerning theory of knowledge. Vuk-Pavlović expressed his discordance with Locke’s interpretations of substance, causality and law, as well as with Locke’s lack of differentiation between primary and secondary qualities, and between sensation and reflection. But, Vuk-Pavlović upbore Locke’s philosophy of education. However, when he wrote on Locke’s political philosophy, Vuk-Pavlović was again very critical: he considered Locke’s constitutionalism worthless.

Dubrovački ranorenesansni mislilac Ivan Stojković (oko 1390/1395-1443) obrazovao se uz materijalnu potporu vlasti svojega rodnog grada u Padovi (1414-1417), gdje je stekao bakalaureat, i u Parizu (1417-1420), gdje je magistrirao i doktorirao teologiju. Nakon završetka studija, imao je značajnu ulogu u djelovanju dvaju crkvenih sabora, onog koji se održao u Paviji i Sieni te onog koji se održao u Baselu. Za vrijeme trajanja tih sabora održao je nekoliko govora u kojima je uočljiva njegova ideja i nastojanje za ujedinjenjem istočne i zapadne Crkve. Budući da je bio zagovaratelj crkvenog jedinstva, sudjelovao je u pregovorima s predstavnicima istočne Crkve u Carigradu, koji nisu urodili plodom. Stojković je napisao 111 različitih spisa. Iako su njegova djela bila pretežito teološke naravi, postoje barem tri naslova koja su značajna za hrvatsku filozofsku baštinu: djelo Tractatus de Ecclesia te govori Oratio de communione sub utraque specie i Erit tibi gloria. Za razliku od govora Erit tibi gloria, zastupljenost filozofske sastavnice u djelu Tractatus de Ecclesia i u govoru Oratio de communione sub utraque specie donekle je istražena i obrađena. Filozofska sastavnica govora Erit tibi gloria očituje se i u upućivanju na nauk onih filozofa kojima je Stojković nastojao osnažiti svoje stavove. Tako je, primjerice, iznio stajališta grčkih filozofa (Platon, Aristotel), rimskih filozofa (Ciceron, Seneka) i srednjovjekovnih filozofa (Augustin, Dionizije Areopagita, Kasiodor). Pritom je nerijetko uputio i na naslove njihovih djela. Oslanjao se na djela koja su napisali Platon (Timaeus, De republica), Aristotel (Metaphysica, Ethica Nicomachea, Politica), Ciceron (De imperio Cn. Pompeii, De oratore, De officiis, Paradoxa Stoicorum, Oratio pro M. Marcello), Seneka (De beneficiis), Augustin (De civitate Dei), Dionizije Areopagita (De divinis nominibus, De coelesti hierarchia) i Kasiodor (Expositio in Psalterium).

The thesis focuses upon research of the philosophical component of two writings by the Croatian Renaissance thinker Benedikt Kotruljević (c. 1416–1469). He completed his first writing in 1458 and entitled it, according to the most recent research results, Libro del arte dela mercatura. In its four books he considered the art of trade. This writing received its reception from two of the most prominent Croatian Renaissance philosophers: Franciscus Patricius and Nicolò Vito di Gozze. Since he recognized the value of its contents, Patricius edited and published the first printed edition of the writing on the art of trade in 1573. In his most significant work on political philosophy Dello stato delle Republiche (On the Structure of States) published in 1591, Nicolò Vito di Gozze recommended Kotruljević’s writing on the art of trade stating that it is “most useful to every researcher of this trade” and that it will teach them “how to trade justly and thereto very successfully.” Kotruljević completed his second writing, which is commonly known as De navigatione, in 1464. In its first three completed books, as well as in its fourth uncompleted book, he exposed his thoughts on navigation. The delayed reception of De navigatione must be attributed to the fact that the handwritten version of its transcript was first found as late as 1995.

The philosophical component in the writing on the art of trade manifests itself in three ways. In it, Kotruljević proved himself to be a connoisseur of the history of philosophy. Apart from the information offered by previous research that he relied on more than twenty philosophers and philosophical sources in it, the thesis provides information that he also relied on the thoughts of the following fourteen philosophical thinkers: Callisthenes of Olynthus, Zeno of Citium, Marcus Terentius Varro, Valerius Maximus, Pliny the Elder, Pliny the Younger, Gaius Julius Solinus, Basil the Great, John Chrysostom, Isidore of Seville, Dante Alighieri, Francesco Petrarca, Giovanni Boccaccio, and Antonino Pierozzi or Antoninus of Florence. Therefore, in his writing on the art of trade Kotruljević referred to the philosophical thought of as many as forty thinkers from antiquity to his day.

Secondly, all of the four books of the writing on the art of trade contain an ethical component. For instance, in the first book he constituted the art of trade on justly (iustamente) arranged business. He also claimed that God gave humans free will (libero arbitrio), egregious mind (ingiegno egregio) and prudence (prudentia) in order for them to be able to resist the influence of higher celestial bodies. This proves that Kotruljević deemed human beings capable of self-determination (homo secundus Deus / Deus in terris). In the second book, he pointed out the importance of merchant’s faith from an ethical perspective. Merchants should practice religion to renounce their vices, and they should nurture the virtue of wisdom (sapiencia) at the same time. Kotruljević built the perfect merchant who is supposed to obtain numerous ethical virtues in the third book. In his opinion, three of these virtues were of utmost importance for merchants: prudence (prudentia) which is a common virtue (comune virtu), justice (justitia) which is a virtue that incorporates many other virtues (questa virtu incorpora multe altre), and temperance (temperantia) which is the highest virtue (summa virtu). The contents of the third book also prove that Kotruljević advocated the Renaissance ideal of the universally educated man (homo universalis). In the fourth book, he founded merchant’s economic life (la vita yconomica) on both ethical and political grounds. For instance, the merchant should govern his household and family (governo dela casa et dela famiglia) same as a king who rules over his subjects, and in so doing he should be very prudent (havere multa prudencia), venerable (venerabile), and honest (honesto).

In the first, third and the fourth book of his writing on the art of trade, Kotruljević also considered issues belonging to philosophy of education. In the first book he believed that it was necessary for children to nurture their souls, spirits and bodies at the same time. Kotruljević also named three prerequisites for children to become perfect merchants: 1) they should be sons of a merchant, since they will possess intrinsic virtues (virtu intrinseche) similar to their fathers; 2) they should get acquainted with the rules of trade from a very young age and should absorb the movements, customs and conversations of merchants; 3) they should be persistent in doing their job. In the third book, he stated that the key to the progress of mankind lies in education. Young merchants should excel and surpass their parents in acquiring virtues (excellere et passarli in qualche virtu), and they should learn grammar, rhetoric, dialectic, philosophy, astrology, theology and law. Kotruljević accentuated the crucial influence of parents in the educational process in the fourth book. Parents must offer their children education (educare), nutrition (nutrire), and they need to teach them good customs (costumare), whereas children owe their parents obedience (obediencia).

The philosophical component of Kotruljević’s writing on navigation also reflects itself in three ways. In the first chapter of the first book, Kotruljević once again proved to be a connoisseur of the history of philosophy, showing that he had knowledge on both ancient Greek (Thales of Miletus, Anaximander, Anaximenes of Miletus, Anaxagoras, Diogenes of Apollonia, Archelaus, Socrates, Plato, Aristotle) and medieval philosophers (Augustine of Hippo, Rabanus Maurus, Peter Lombard, Albert the Great).

The issues belonging to philosophy of nature are present in the first and the third book of the writing on navigation. For instance, in the first book he mainly focused on water as one of the four elements. But he also tried to reconcile Christian Neo-Platonic worldview, led by Augustine, with the thought of pagan philosophers and astronomers, led by Aristotle and Ptolemy, which shows that his writing on navigation contains another characteristic of Renaissance philosophy: syncretism. In the third book, Kotruljević considered the following meteorological phenomena: winds, rainbows, halos, lightning and, as he called them, fires descending from the air. He wrote the most about winds, mainly on what causes them, what are their characteristics and what is their role in navigation, since he thought they were the most important part of navigation (la potisima parte ne la navigatione). Kotruljević also pondered upon astronomical and astrological issues, namely upon twelve zodiac signs, two ephemerides, properties of the seven known planets, solstices and equinoxes, and time measurement. He paid the most attention to the twelve zodiac signs, considering that type of knowledge useful to sailors for two reasons: 1) each of the zodiac signs brings different weather; 2) zodiac signs affect human inclinations and actions.

The second and the third book of De navigatione contain an ethical component. Kotruljević presented ethical virtues necessary for the four members of the chain of command on ships in the second book. For example, the captain of a ship should be temperate (temperato) and he should not be avaricious (non avaro). In the third book, Kotruljević focused on the influence of celestial bodies on human ethical actions. He was convinced that, for instance, people born in Aquarius will be wise (savio) and evil (malo), and that Jupiter’s influence makes people capable of ruling and that they become temperate (temperati).

Postdigitality has not bypassed research on Croatian philosophical heritage. On this occasion, we shall exemplify this claim by research conducted on the oration Erit tibi gloria (1424) by the Dubrovnik early Renaissance thinker Ivan Stojković (project FFOS-003). Erit tibi gloria is an oration whose Latin autograph, as well as many of his other autographs, Stojković bequeathed to the Basel Dominicans. This oration is preserved in Basel’s university library under the signature A VI 35. For the purposes of our research, we obtained the oration Erit tibi gloria in digital form. The work on its transcription, translation into Croatian and content analysis was greatly supported by digital sources, tools and research methods. In our presentation, we shall offer an answer to the following question: is it possible to do research on Croatian philosophical heritage of Stojković’s time without reaching for digital materials?
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Postdigitalnost nije zaobišla ni istraživanja hrvatske filozofske baštine. Tu ćemo tvrdnju ovom prilikom oprimjeriti istraživanjem govora Erit tibi gloria (1424.) dubrovačkog ranorenesansnog mislioca Ivana Stojkovića (projekt FFOS-003). Erit tibi gloria je govor čiji je latinski autograf, kao i, uostalom, brojne druge svoje autografe, Stojković oporučno ostavio baselskim dominikancima. Taj se govor u tamošnjoj sveučilišnoj knjižnici čuva pod signaturom A VI 35. Za potrebe našeg istraživanja, govor Erit tibi gloria pribavili smo u digitalnu obliku. Rad na njegovu prijepisu, pa prijevodu na hrvatski jezik i analiziranju sadržaja uvelike je bio potpomognut digitalnim izvorima, alatima i istraživačkim metodama. U izlaganju ćemo ponuditi odgovor na sljedeće pitanje: je li moguće istraživati hrvatsku filozofsku baštinu Stojkovićeva vremena bez posezanja za digitalnim materijalima?

The lecture first offered a historical overview of the relationship between philosophy and interdisciplinarity. After that, an emphasis was put on the philosophy "as" interdisciplinarity conception of it. Main researchers (Julie Thompson Klein, Robert Frodeman, Jan Cornelius Schmidt, Steve Fuller, Michael H. G. Hoffman, Nancy J. Nersessian, and many others) and their ideas were put forward and highlighted as the ones which should not be overlooked in constructing of philosophy "as" interdisciplinarity on firm theoretical and practical basis.

The writings De navigatione of the Ragusan Renaissance thinker Benedetto Cotrugli is the first Croatian navigation textbook, as it was defined by academician Darko Novaković in 1995 after discovering it. The ill fate of Cotrugli’s writings, as Novaković claims, could have already been glimpsed from the year of its creation (1464) because it does not contain any, let alone sensational, news about the New World, which Novaković assessed as the ‘weakest’ point of the entire manuscript, since the soon discovery of America almost completely disproved, and partly greatly surpassed the geographical basis of Cotrugli’s presentation. That basis, i.e. Cotrugli’s image of the world, was grounded on Ptolemy’s cosmographic and cartographic template and Cotrugli’s navigational experience. De navigatione consists of three complete books and a fourth unfinished one. One of the best descriptions of their content was offered by Ivica Martinović, who concluded that it is a gradually built marine tetralogy: oceanography, shipbuilding, the art of navigation with astronomy and meteorology, and a navigational guide. Thereat it should be emphasized that Cotrugli’s tetralogy is greatly imbued with philosophical reflections and that only three researchers of Croatian philosophical heritage have dealt with the study of this layer of De navigatione thus far: Ivica Martinović, Davor Balić and Demian Papo. From their research, we learn that De navigatione is rich in content related to the history of philosophy, natural philosophy and ethics. Christian cosmogony at its
beginning, abundant and frequent reliance on Christian interpreters of Aristotle’s thought from its central part and, finally, a navigational guide modelled upon Ptolemy’s at its end, reveal Cotrugli’s inclination towards the Aristotelian-Ptolemaic tradition immersed in the Christian worldview.