Džalto was born in Travnik, Bosnia and Herzegovina.[1] He graduated from the School of Art in Niš, Serbia. As an 18-year-old student he published his first book – On Writing as an Artistic, Historical, Social and Cultural Phenomenon.[citation needed]
His academic work focuses on the exploration of human freedom and creativity, as metaphysical, political, and aesthetic concepts.[5]
He has been publishing in the fields of political philosophy, cultural studies, history and theory of art and theology, in English, Serbo-Croatian and German.
He has been a commentator and contributor to regional and international liberal and left-wing media[7][8][9][10][11] on politics and religion as well as civic and academic freedoms and culture.
He works in the media of painting, printmaking, installations and interventions in space and performances.[12] His artworks have been presented at numerous exhibitions.
In the media and in the academic community he has been described as “the most important Orthodox thinker today”,[2] "one of the most important thinkers today in the Orthodox world,"[13] and "one of the most important Orthodox thinkers in the world today."[14][15][16]
He contributed to the theory of creativity by exploring human creative capacities (most notably on the example of art) as an expression of the personal identity of the human being, having an existential importance. He was the first one to formulate a theological argument (from an Orthodox Christian perspective) based on his analysis of modern and contemporary art (in particular the work of Marcel Duchamp, Richard Long, Joseph Kosuth and Andy Warhol).[17] That way he contributed to the revision of the postmodernism, actualizing the question of the possibility and meaning of (human) ontological freedom and creation. This approach was especially developed in his book Beyond Capitalist Dystopia, where he claimed that a new freedom-affirming metaphysics is needed, as a basis for a new conceptualization of non-oppressive political ideologies.[18]
He continued to further develop theological concepts of John Zizioulas and philosophical statements given by Nikolai Berdyaev, implementing them in the analysis of contemporary society. He also examines the concept of "simulacrum" in relation to the human person and its ability to create. Based on the Aesthetik der Absenz, formulated in German-speaking art circles, he recognized and explained the phenomenon of "absence of body" in twentieth-century art.[19]
He contributed to Christian and, specifically, Orthodox Christian political theology with his understanding of anarchism as a political philosophy which focuses on the affirmation of human freedom against any institution or exercise of power. This shapes his approach to "Orthodox Christian anarchism," which he proposes as the only political philosophy which is consistent with Orthodox Christian anthropology and ontology.[20] His approach to political theology is best exemplified in his book Anarchy and the Kingdom of God: From Eschatology to Orthodox Political Theology and Back, which has been described as "perhaps the best book on Christian anarchism since Jacques Ellul"[21] and "a rich contribution to the burgeoning literature on political theology, and a particularly welcome perspective in the field of Orthodox political theology."[22]
He was involved in ecumenical and peace-building initiatives during his affiliation with the Pax Christi office in Belgrade and as part of the Christian Cultural Center. He has participated in a number of regional and international conferences and peace building initiatives that contributed to the promotion of peace, reconciliation, and ecumenical dialogue.[23][24][25][26][27][28][29]
In 2007, his name appeared on a list of 100 most influential people of Serbian origin in the world, compiled by the daily Blic.[30]
Džalto’s positions on contemporary and recent political questions in the Balkans have been criticized in the media and in popular literature. Jasmin Agic writing for Al-Jazeera, characterized him as providing “ideological guidance” to Noam Chomsky, for Chomsky’s position on a variety of political questions related to the Balkans, criticizing him for minimizing the negative role of the Serbs in the war conflicts of the 1990s.[2]
He has also been under attack by some conservative intellectuals and the media for his work on contributing to gender equality in the Balkans, dismissed as the attempt to "change the consciousness of the entire population of Serbia."[31]
On Writings as an Artistic, Historic, Cultural and Social Phenomenon, Niš: Đorđe Krstić School of Art (1998)
The Role of the Artist in Self-Referent Art, Berlin: Dissertation.de (2007)
The Testimony of Icons (Svedočanstvo ikona /in Serbian/, Ikonen legen Zeugnis ab /in German/), Belgrade – Tainach: Christian Cultural Center, Sodalitas (2008)
Decem concepti et termini, Belgrade: Faculty of Culture and Media (2009)
Plus Ultra: Essays in Culture, Communication and Faith, Belgrade: Otacnik (2011)
Res Publica, Belgrade-Požarevac: Diocese of Braničevo-Department of Education and Culture (2013)
^Džalto, Davor (2014). The human work of art : a theological appraisal of creativity and the death of the artist. Yonkers, New York. ISBN9780881415018. OCLC881848587.{{cite book}}: CS1 maint: location missing publisher (link)
