20.500.12556/RUL-187411 Magija kot senca racionalnosti: izrinjanje in vračanje magičnega mišljenja v sodobni kulturi na primeru umetne inteligence izrinjanje in vračanje magičnega mišljenja v sodobni kulturi na primeru umetne inteligence Magic as a Shadow of Rationality: The Displacement and Return of Magical Thinking in Contemporary Culture, with Artificial Intelligence as a Case Study diplomsko delo Diplomsko delo izhaja iz temeljnega protislovja sodobne družbe: kljub prevladi znanstvene racionalnosti in tehnološkega napredka se v javnem diskurzu in vsakdanjih praksah vztrajno pojavljajo oblike mitskega in magičnega mišljenja. Mitsko mišljenje je razumljeno kot epistemska modalnost, ki ni manj logična od znanstvene, temveč deluje po drugačni notranji logiki. Lévi-Strauss pokaže, da mitsko mišljenje ni začetek, zasnutek ali nedodelan del celote, ampak dobro artikuliran sistem, neodvisen od znanosti, le da operira z drugačnim, heterogenim, a vendarle omejenim repertoarjem predhodno obstoječih elementov – z logiko intelektualnega brkljača (Lévi-Strauss, 2004: 24, 28-29). Magično mišljenje pa je razumljeno kot operativna praksa, ki v modernosti ni ostanek predmoderne zavesti, temveč rekodifikacija ontološkega substrata, ki ga nobena historična epistema ni mogla odpraviti – ker ga tudi ne more. Osrednja teza naloge je, da se magično mišljenje v modernosti ne pojavlja kot zunanja alternativa znanosti, ampak kot njena senca – kot notranji presežek racionalnega reda, ki ni zunanja grožnja, temveč neločljiv stranski produkt samih epistemoloških in tehnoloških aparatov racionalnosti. Teza ima dve neločljivi ravni: raven mišljenja in diskurza, na kateri magija deluje skozi epistemske praznine in narativne vzorce, ter raven materialnih predmetov in praks, kjer magija biva v stvareh, ki jih nosimo, posedujemo in ritualno rabimo. Cilj pričujoče raziskave je izdelati genealogijo tega procesa od zgodnje moderne do sodobne kulture. Teoretski okvir temelji na petih ključnih avtorjih. Vsak izbrani avtor naslovi eno dimenzijo problema, ki je drugi sami zase ne morejo. Max Weber je izhodišče, ker postavi diagnostično vprašanje, ki omogoča razumevanje racionalizacije kot procesa odčaranja sveta in izgube eksistencialnega smisla – kako racionalizacija sveta producira lastno nasprotje v obliki strukturne praznine smisla. Michel Foucault Webrovo diagnozo prevede iz eksistencialne na epistemološko raven ter s pojmom episteme razkrije zgodovinsko pogojenost vednosti in pokaže, kako je magija bila epistemološko izključena, a ne odpravljena. Silvia Federici razširi to perspektivo z materialistično genealogijo kapitalizma, v kateri prikaže, da je vzpostavitev moderne racionalnosti temeljila na nasilni razlastitvi skupnosti in izbrisu magičnih oblik vednosti. Claude Lévi-Strauss s konceptom brkljača (»bricoleur«) in inženirja omogoča razumevanje trajnosti mitskega mišljenja, E. E. Evans-Pritchard pa z analizo azandskega čarovništva empirično potrdi, da magija ne nadomesti naravne vzročnosti, temveč jo dopolnjuje na drugi ravnini vzročnosti – ne kako se je nesreča zgodila, ampak zakaj ravno tej osebi, zakaj ravno zdaj. Materialno-kulturna analiza (Mauss, Appadurai, Kopytoff, Miller) pokaže, da magični predmeti niso izginili z nastopom kapitalizma, bili so prisilno premeščeni iz skupnostnih ritualnih praks v ponižno nevidnost potrošniških objektov. Zaključni del analizira sodobno percepcijo umetne inteligence kot paradigmatski primer rekodifikacije ontološkega substrata, kot povratka magičnega tako na ravni diskurza kot na ravni materialnih predmetov. This thesis emerges from a fundamental contradiction of contemporary society: despite the dominance of scientific rationality and technological progress, forms of mythical and magical thinking continue to persist in public discourse and everyday practices. Mythical thinking is understood as an epistemic modality that is no less logical than scientific thinking, but rather operates according to a different internal logic. Lévi-Strauss demonstrates that mythical thinking is neither a beginning, a blueprint, nor an unfinished fragment of a larger whole; rather, it is a well-articulated system independent of science, operating through a different, heterogeneous yet nevertheless limited repertoire of pre-existing elements – the logic of the intellectual bricoleur (Lévi-Strauss, 2004: 24, 28–29). Magical thinking, in turn, is understood as an operative practice that, within modernity, is not a remnant of premodern consciousness but a recodification of an ontological substratum that no historical episteme has been able to eliminate – nor indeed could it. The central thesis of this study is that magical thinking in modernity does not appear as an external alternative to science, but rather as its shadow: an internal excess of the rational order that is not an external threat, but an inseparable by-product of the very epistemological and technological apparatuses of rationality. This thesis operates on two inseparable levels: the level of thought and discourse, where magic functions through epistemic gaps and narrative patterns, and the level of material objects and practices, where magic resides in the things we wear, possess, and use ritualistically. The aim of this research is to construct a genealogy of this process, tracing its development from early modernity to contemporary culture. The theoretical framework is built upon five key authors. Each selected author addresses a dimension of the problem that the others, on their own, cannot fully explain. Max Weber serves as the point of departure because he formulates the diagnostic question that enables an understanding of rationalization as a process of the disenchantment of the world and the loss of existential meaning: how the rationalization of the world produces its own opposite in the form of a structural void of meaning. Michel Foucault translates Weber’s diagnosis from the existential to the epistemological level and, through the concept of the episteme, reveals the historical contingency of knowledge, showing how magic was epistemologically excluded but not eradicated. Silvia Federici extends this perspective through a materialist genealogy of capitalism, demonstrating that the establishment of modern rationality was grounded in the violent dispossession of communities and the erasure of magical forms of knowledge. Claude Lévi-Strauss, through the concepts of the bricoleur and the engineer, provides a framework for understanding the persistence of mythical thinking, while E. E. Evans-Pritchard, through his analysis of Azande witchcraft, empirically demonstrates that magic does not replace natural causality but complements it on a different level of causation – not how a misfortune occurred, but why it happened to this particular person and why at that particular moment. The material-cultural analysis (Mauss, Appadurai, Kopytoff, Miller) demonstrates that magical objects did not disappear with the rise of capitalism; rather, they were forcibly displaced from communal ritual practices into the humble invisibility of consumer objects. The concluding section examines contemporary perceptions of artificial intelligence as a paradigmatic example of the recodification of the ontological substratum, representing the return of the magical both at the level of discourse and at the level of material objects. magično racionalnost episteme umetna inteligenca genealogija. magical thinking rationality episteme artificial intelligence genealogy. true false false [L. Fekonja] Slovenski jezik Angleški jezik Diplomsko delo/naloga 2026-09-11 07:18:00 2026-09-11 07:18:11 2026-09-14 12:06:14 0000-00-00 00:00:00 2026 0 Ljubljana 0 Ljubljana 67 str. 0000-00-00 NiDoloceno NiDoloceno NiDoloceno 0000-00-00 0000-00-00 0000-00-00 1970-01-01 316.7(043.2) 628063 290996483 71209.pdf 71209.pdf 1 E0BDFB58128D909528C7CE7D551E43E8 11b2be8a0061ea349b5dc9d34e527e48a6c5f755041e205ec7ca33180f218ca6 27d12697-ada0-11f1-8bc5-0050569b8976 https://repozitorij.uni-lj.si/Dokument.php?lang=slv&id=247039 Filozofska fakulteta 0 0 0