Ova četiri teksta prilagođena su izlaganja o knjizi Gordane Bosanac "Utopija i inauguralni paradoks", održana prigodom njezina predstavljanja.Predstavljanje se, uz raspravu, odvijalo u Klubu sveučilišnih nastavnika u Zagebu 24. listopada 2005.These four contributions are adapted talks on Gordana Bosanac’s book Utopija i inauguralniparadoks, delivered on the occasion of its presentation.This presentation took place at the Croatian University Teachers’ Club in Zagreb on 24th October2005.

Taking into account the significance of symbolization for human individual development, as well as for historical development of mankind, a question of transformations of symbolization under postmodern conditions has been raised. The aim is to show that behind the postmodern carnivals of signs and ecstasy of communication a deep desymbolization of the subjective as well of the social is occurring. As a consequence of such processes, conditions of possibility of reflection and social critique are disappearing. Thus, under the banner of (...) postmodernity, animal symbolicum is becoming an animal desymbolicum, living in a social desert, unable to transcend its local experience as it has dissolved general notions and endangered symbolic order. It seems it has fallen into a deep historical and social amnesia. (shrink)

Among ethicists and engineers within robotics there is an ongoing discussion as to whether ethical robots are possible or even desirable. We answer both of these questions in the positive, based on an extensive literature study of existing arguments. Our contribution consists in bringing together and reinterpreting pieces of information from a variety of sources. One of the conclusions drawn is that artifactual morality must come in degrees and depend on the level of agency, autonomy and intelligence of the machine. (...) Moral concerns for agents such as intelligent search machines are relatively simple, while highly intelligent and autonomous artifacts with significant impact and complex modes of agency must be equipped with more advanced ethical capabilities. Systems like cognitive robots are being developed that are expected to become part of our everyday lives in future decades. Thus, it is necessary to ensure that their behaviour is adequate. In an analogy with artificial intelligence, which is the ability of a machine to perform activities that would require intelligence in humans, artificial morality is considered to be the ability of a machine to perform activities that would require morality in humans. The capacity for artificial (artifactual) morality, such as artifactual agency, artifactual responsibility, artificial intentions, artificial (synthetic) emotions, etc., come in varying degrees and depend on the type of agent. As an illustration, we address the assurance of safety in modern High Reliability Organizations through responsibility distribution. In the same way that the concept of agency is generalized in the case of artificial agents, the concept of moral agency, including responsibility, is generalized too. We propose to look at artificial moral agents as having functional responsibilities within a network of distributed responsibilities in a socio-technological system. This does not take away the responsibilities of the other stakeholders in the system, but facilitates an understanding and regulation of such networks. It should be pointed out that the process of development must assume an evolutionary form with a number of iterations because the emergent properties of artifacts must be tested in real world situations with agents of increasing intelligence and moral competence. We see this paper as a contribution to the macro-level Requirement Engineering through discussion and analysis of general requirements for design of ethical robots. (shrink)

Entrenchment and schematisation are the two most important cognitive processes in language acquisition. In this article, the role of the two processes, operationalised by token and type frequency, in the production of overgeneralised verb forms in Croatian preschool children is investigated using a parental questionnaire and computational simulation of language acquisition. The participants of the questionnaire were parents of children aged 3;0–5;11 years (n = 174). The results showed that parents of most children (93 %) reported the parallel use of (...) both adult-like and overgeneralised verb forms, suggesting that Croatian-speaking preschool children have not yet fully acquired the verbal system. The likelihood of overgeneralised forms being reported decreases with the age of the children and verb type frequency. The results of the computational simulation show that patterns with a higher type frequency also show a greater preference for the correct form, while lexical items show both learning and unlearning tendencies during the process. (shrink)

Autor je zamislio da objavi tri teksta u tri sveske "Filozofije i drustva" u kojima ce, oslanjajuci se na stvorenu iskustvenu naucnu evidenciju, pokazati obim i stepen religioznosti nekih evropskih drustava, potom u posebnom tekstu ruski slucaj i na kraju religioznost i vezanost ljudi za religiju i crkvu u Srbiji. Ovakav sled objavljivanja ima svoju logiku: ocekujuci sprovodjenje empirijskog ispitivanja pod nazivom "Evropsko istrazivanje vrednosti" u gotovo svim evropskim zemljama, i po prvi put u Srbiji sredinom 2008. godine, autor zeli (...) da najpre prezentuje rezultate prethodnih socioloskih istrazivanja, reprezentativne za evropski prostor, a potom i za pravoslavni prostor u zemlji sa najvecim brojem pravoslavaca u svetu. Tako ce u poslednjem prilogu autor moci da komparira religijsku situaciju u Srbiji ne samo sa religioznom Evropom nego i sa religioznom pravoslavnom Rusijom. (shrink)

The author presents and analyses, in regard with the subject, the data from a systematic sociological research study of religiosity of the citizens of Serbia which is relevant for the Republic of Serbia without Kosovo and Metohija. The study named?Religiosity in Serbia and the EU integration process? was conducted twice, in 2010 and 2011, by the Christian Cultural Centre from Belgrade with the financial assistance of the Konrad Adenauer Foundation and the Center for European Studies from Brussels. Before analysing the (...) data, the author briefly discusses the various dimensions of religiosity. (shrink)

Principle of equality of arms is part of fair trial concept, which encompasses several guarantees linked to the defence opportunities during the criminal procedure. The accused person is entitled to a fair trial. Balance of rights between the parties is bedrock for procedural fairness and the judge has to perform his competence in providing all necessary preconditions as for the trial to be fair. There are differences between interpretation and implementation of equality of arms in the jurisprudence of European court (...) on human rights and international criminal courts. Decisions of ECtHR are much more similar with domestic understanding of equality of arms as reasonable opportunity of the defence to present the case without disadvantages vis-à-vis the prosecutor, due to inherent inequity between the parties. When analyzing proceeding before the ad hoc Tribunals, there is “more liberal interpretation” of this principle, which allowed the Prosecutor to invoke equality of arms, as well. ICTY Trial Chamber in Aleksovski case concluded that application of the concept of a fair trial in favor of both parties is understandable because the Prosecution acts on behalf of and in the interests of the international community, including the interests of the victims of the offence charged and also has held that it is difficult to see how a trial could ever be considered to be fair where the accused is favored at the expense of the Prosecution. This interpretation has been justified with dependence of the international Tribunals on state cooperation and due to the fact that international criminal courts have no autonomous enforcement agencies at their disposal. Fortunately, ICC Statute considered equality of arms as solely afforded to the defence, or to the Prosecutor on the behalf of accused. (shrink)

Ova četiri teksta prilagođena su izlaganja o knjizi Gordane Bosanac "Utopija i inauguralni paradoks", održana prigodom njezina predstavljanja.Predstavljanje se, uz raspravu, odvijalo u Klubu sveučilišnih nastavnika u Zagebu 24. listopada 2005.These four contributions are adapted talks on Gordana Bosanac’s book Utopija i inauguralniparadoks , delivered on the occasion of its presentation.This presentation took place at the Croatian University Teachers’ Club in Zagreb on 24th October2005.

By analyzing discursive equalization of the categories of life and death in different spoken and written genres in the 1990s, the author uncovers a number of ideas and strategies around which the discourses guided by this phenomenon are structured. The first part of the paper is aimed at understanding the relation of these categories in Serbian folk culture and possible influences of the latter on recent articulations of the examined phenomenon. In the second part of the paper the central ideas (...) of the phenomenon are identified. These refer to the survival of the nation, "not betraying the ancestors", and ethnic territorialization. From the analysis of different spoken and written genres the conclusion may be derived that the "cancellation of boundaries" between the extremely opposed categories of life and death is made possible by the following discursive strategies: 1. "non-existification", 2. collective individualization, 3. vitalization, 4. mortification, and 5. various combination of the foregoing strategies.. Analizom diskursivnog izjednacavanja kategorija zivota i smrti u razlicitim govornim i pisanim zanrovima devedesetih godina XX veka, autorka iznalazi krug ideja i strategija oko kojih se struktuiraju diskursi usmereni ovim fenomenom. Prvi deo teksta posvecen je razumevanju odnosa ovih kategorija u srpskoj narodnoj kulturi i eventualnim uticajima ove kulture na novije aktualizovanje fenomena koji tematizuje. U drugom delu teksta identifikovane su nosece ideje ovog fenomena, koje se ticu opstanka nacije, "neizneveravanja predaka" i etnicke teritorijalizacije. Iz analize razlicitih govornih i pisanih zanrova proizlazi daje "ukidanje granica" izmedju ekstremno suprotstavljenih kategorija zivota i smrti omoguceno diskursivnim strategijama: 1. "onepostojanja", 2. kolektivne individualizacije, 3. vitalizacije, 4. mortifikacije i 5. razlicitim kombinacijama ovih strategija.. (shrink)

The paper looks at how Marxist humanists around the Yugoslav philosophical journal Praxis engaged with existentialist and phenomenological categories. After presenting the early 1950s critiques of existentialism in Yugoslavia, the paper considers how the categories used by the representatives of existentialism (and phenomenology) were interpreted and incorporated by Yugoslav Marxist humanists in the 1960s.

In this article I have dealt with empirical proofs for the Russian religious renaissance which came after the fall of the Soviet socialistic empire and carried on all through the nineties as a pro-religious consensus and a religious belief. Likewise, I have dealt with proofs suggesting certain limitations of the renaissance in question which manifested mainly in irregular fulfillment of religious duties. U ovom clanku autor se bavi empirijskim dokazima za rusku religioznu renesansu koja je nastupila nakon urusavanja sovjetske socijalisticke (...) imperije i kao proreligiozni konsenzus i religijsko verovanje odrzala se tokom 90-ih godina proslog veka. Takodje, autor se bavi i dokazima koji upucuju na izvesna ogranicenja pomenute renesanse, ponajvise izrazena kroz problematicnu redovnost ispunjavanja verskih duznosti. (shrink)

Autor u ovom tekstu pokusava da odgovori na pitanje o broju religioznih ljudi danas u dvema postkomunistickim i pravoslavnim zemljama, a potom i o broju pravoslavnih vernika u njima. U tom smislu se analiziraju brojni podaci iz empirijske evidencije uz upotrebu velikog broja indikatora o kojima se raspravlja u tekstu. Autor ih analizira prvo kao indikatore predstavne dimenzije religioznosti, zatim kao indikatore verovanja u dogmatsko jezgro hriscanstva, indikatore aktuelne crkveno-obredne prakse i kao indikatore tradicionalnog odnosa prema religiji i crkvi. Ovim (...) analizama autor nastoji da pronadje onoj kriterijum ili skup kriterijuma koji ce najbolje da izrazi religioznost stanovnistva na nekom prostoru. U toj analizi se identifikuju tri pristupa u ruskoj sociolosko-religioloskoj literaturi. Prvi je imenovan kao klasicni, pozitivisticki pristup, drugi kao postklasicni ili fenomenoloski a treci kao sinteticki. Zatim autor raspravlja o pojmu vezanosti ljudi za religiju i crkvu i indikatorima te vezanosti kao i o indeksima koji su socioloski pogodniji za ispitivanje religijsko-crkvenog kompleksa. Na kraju autor daje nekoliko metodoloskih uputstava za sociolosko iskustveno istrazivanje religioznosti. (shrink)

The article explores the meaning and usages of "communicative and cultural memory" in the context of "mental maps". It looks particularly at theories which, on the basis of constructed symbolic divisions, connote a "lasting Balkan/European reality". The explication focuses on the content considered by these theories as specifically Balkan understanding of the concepts of Space and Time. U tekstu se razmatraju znacenja i razlicite primene sadrzaja "komunikativnog i kulturnog pamcenja u kontekstu savremenih "mentalnih mapa" i posebno teorija koje na konstrukcijama (...) simbolickih podela sugerisu "trajnu balkansku realnost". Razmatranje je ograniceno na deo sadrzaja koji ovim teorijama koristi kao argumentacija za tezu "specificno balkanskog" ili "specificno srpskog" razumevanja kategorija vremena i prostora. (shrink)

The paper examines the meanings of representations of Serbia, the Balkans and Europe at the time of encounter between Enlightenment and Romanticist traditions. The analysis starts from the assumption that the emergence of negative representations of South Eastern Europe cannot be discussed without placing it within the broader context of 18th and 19th century philosophy and literature and the consequences of new philosophical and literary ideas. Underlying the substantial change of the previously dominant paradigms that is expressed in the symbolic (...) division into 'West' and "East', there was a factual rather than symbolic division into an industrial and an agricultural Europe, whose boundaries coincided with the reference points of the symbolic distinction. Insisting on the importance of both analytic levels - the 'symbolic' and the 'factual' - the first section of the paper briefly outlines the development of symbolic geography in the context of 'Balkan' studies in the 1990s, as well as the failure of this genre and the constructivist paradigm in Serbian social theory. The second section is devoted to the discourses of conceptualizing broader communities in symbolic, linguistic, imagological, cultural, political, economic etc. terms, focusing on the beginnings of ideological and linguistic unification of South Slavs and their inclusion into the "enlightened Europe". By analyzing Vuk Stefanovia: Karadzix's writings, as well as correspondence, articles and commentaries referring to Vuk's work in the first half of the 19th century, the author takes the perspective of the past in order to identify the reasons for the failure of imagological and constructivist approach today. U ovom tekstu autorka istrazuje znacenja predstava o Srbiji, Balkanu i Evropi u vremenu susreta prosvetiteljske i romanticarske tradicije. Polaziste je u pretpostavci da se o pocecima negativnih predstava o jugoistocnom delu Evrope ne moze govoriti izvan sireg konteksta filozofije i knjizevnosti XVIII i XIX veka i posledica novih filozofskih i knjizevnih ideja. Sustinska pramena do tada vladajucih paradigmi, izrazena simbolickom podelom na 'Zapad'i 'Istok', u osnovi je imala manje simbolicku a vise fakticku podelu na industrijsku i zemljoradnicku Evropu, cije su se granice uglavnom poklapale sa referentnim tockama simbolicke distinkcije. Potencirajuci vaznost obaju nivoa u analizi, 'simbolickog 'i 'faktickog', prvi deo teksta odnosi se na sazeto predstavljanje razvoja simbolicke geografije u kontekstu studija o Balkanu devedesetih godina proslog veka, kao i na neuspeh ovog zanra i konstruktivisticke paradigme u srpskoj drustvenoj teoriji. Drugi deo teksta posvecenje diskursima osmisljavanja vecih zajednica na simbolickim, jezickim, imagoloskim, kulturnim, politickim, ekonomskim i dr. osnovama, sa fokusom na pocetke idejnog i jezickog ujedinjenja Juznih Slavena, kao i njihovog ukljucenja u prosvecenu Evropu. Analizom tekstova Vuka Stefanovica Karadzica, kao i prepiskama, clancima i komentarima koji su se odnosili na Vukov rad u prvoj polovini XIX veka, autorka iz perspektive proslosti pokusava da ukaze na razloge neuspeha imagoloskog i konstruktivistickog pristupa u savremenosti. (shrink)

Ratovi u bivsoj Jugoslaviji devedesetih godina proslog veka doveli su ovaj region u centar medijske paznje i probudili odgovarajuce interesovanje i u akademskoj teoriji Zapada. Posto su poslednjem "otkrivanju Balkana" posredovali upravo ratovi, navijacki, povrsni ili egzoticni pristup pitanjima raspada SFRJ kao akademskoj temi nije neocekivan. S druge strane, u tematizovanju pitanja svoje savremenosti i najblize proslosti akademska javnost Srbije nije bila ni priblizno aktivna; iz najrazlicitijih razloga ali pre svega zbog nesklonosti sistematskim istrazivanjima, formiranje znanja i predstava o ovim (...) temama uglavnom je ostavljala medijima, publicistima kolegama izvan svoje akademske zajednice ili nekom kasnijem vremenu. Uprkos tome sto su predstave o poslednjim ratovima neretko pocivale na stereotipima i propagandi, kao i cinjenici da formirano znanje o ovoj problematici pati od grubog pojednostavljivanja, ova pitanja su retko bila podsticajna za domace istrazivace. Posebno su izbegavane teme velikog nasilja, pa su izvan akademske paznje ostali i najmarkantniji ratni dogadjaji, mozda i zato sto se smatralo da bi ono po cemu su region i Srbija postali poznati najbolje bilo sto pre zaboraviti. U retrospektivi, pak, savremeno akademsko cutanje o poslednjim ratovima tesko je posmatrati izvan kontinuiteta sa cutanjem iz vremena socijalizma i rata koji mu je prethodio. Zato se ovim tekstom ne pokrecu samo pitanja razloga netematizovanja najblize proslosti i uticaja cutanja u socijalizmu na ono sto je doslo posle njega, vec se podstice istrazivanje semantike i funkcija cutanja i precutkivanja u poslednjim ratovima, kao i uzajamni odnos izmedju cutanja i konstrukcija drustvenog pamcenja. (shrink)

Danilo Pejović je na Odsjeku za filozofiju, nakon Milana Kangrge, predavao estetiku od početka šezdesetih do početka sedamdesetih godina, kada je tu Katedru preuzeo Danko Grlić, zajedno s kojim je preveo Heideggerov tekst O bîti umjetnosti .U Pejovićevu promišljanju umjetnosti Heidegger je, kao i hermeneutika, bio glavni orijentir u razumijevanju umjetničkog djela preko paradigme jezika i u tom je kontekstu u suvremenoj filozofiji umjetnosti, posebno ukazujući i na značaj ekspresionizma, istraživao odnos umjetnosti i prirode, tehnike, oblika, zbiljnosti, osjećajnosti, razumljivosti i (...) slobode. Raspravljanje o mogućnosti umjetnosti Pejović uvijek postavlja u epohalni kontekst, ustvrđujući da je nakon smrti Goethea i Hegela umro i jedan svijet, koji s oscilacijama seže sve do Homerova doba, a Marx samo radikalizira Hegelovo pitanje o tome čemu još umjetnost,da bi se ono nakon Marxa, u doba tehnike, još više zaoštrilo.Pejović zastupa tezu da bez pojma slobode ne možemo dospjeti do toga što jest umjetnost, a živeći u svijetu prepunu oblika uništavanja ljudske slobode, gube se osjećajnost i ljepota kao pripadne umjetnosti.Danilo Pejović hat nach Milan Kangrga an der Abteilung für Philosophie vom Beginn der Sechziger bis zum Beginn der Siebziger Jahren Vorlesungen über die Ästhetik gehalten, als diesen Lehrstuhl Danko Grlić übernahm, mit wem er Heideggers Werk Der Ursprung des Kunstwerkes übersetzte.In Pejovićs Bedenken der Kunst war Heidegger neben der Hermeneutik der Hauptorientierungspunkt im Verstehen des Kunstwerkes mittels Sprachparadigma, und in diesem Kontext in der zeitgenössischen Kunstphilosophie, mit der besonderen Betonung auf die Wichtigkeit des Expressionismus, hat er die Beziehung zwischen Kunst und Natur, Technik, Formen, Wirklichkeit, Sensibilität, Verständlichkeit und Freiheit erforscht. Die Erörterung über die Möglichkeit der Kunst wird von Pejović immer in den Epochen-Kontext gesetzt, mit der Behauptung, dass nach Goethes und Hegels Tod eine Welt, die mit den Schwankungen noch vom Homers Zeitalter dauerte, gestorben ist, und Marx radikalisiert Hegels Frage darüber, warum noch die Kunst, nur dass diese Frage im Zeitalter der Technik nach Marx immer mehr verschärft wurde.Pejović vertritt die These, dass man ohne den Begriff der Freiheit das Wesen der Kunst nicht erreichen kann, und Leben in der Welt, die voll von Vernichtung der Freiheit der Menschen ist, führt zur Verlust der Sensibilität und Schönheit als angehöriger Kunst. (shrink)

U odnosu filozofije i umjetnosti, metaforičko mišljenje ima poseban status. Od antičke retorike, metafora je bitna jezička figura. U prošlom stoljeću postaje modelom estetičkih i znanstvenih procesa spoznaje i stvaralaštva i teorijskih rasprava u znanosti o književnosti, filozofiji jezika i lingvistici, tj. o hermeneutičkim, jezičkoanalitičkim i strukturalističkim paradigmama. Zanimati će nas Grassijeva hermeneutika metafore. Dok Heidegger drži da je pretpostavka metaforičkog mišljenja tradicionalno razlikovanje osjetilnog i nadosjetilnog bića, tj. da pjesništvo nije metafora, Grassi ide drugim putom, zastupajući tezu da je (...) pjevanje pjesnika i sâmo povijesni bitak zapadnog čovjeka − tumačeći npr. ironički izraz u romantičara novim oblikom mišljenja. Slično Grassiju, i Ricoeur smatra da je Heideggerova upotreba metafore ipak važnija od onoga što usput govori protiv nje. (shrink)

Ovaj tekst je poslednji prilog teme iz naslova i nastavak dva prethodna autorova teksta objavljena u ovom casopisu. U prilogu se razmatra evolucija religijske situacije, pre svega vezana za pravoslavlje, u Srbiji tokom proslog veka i u prvoj deceniji ovog veka. Religijska situacija u tako dugom vremenskom periodu uvek se razmatra u kontekstu globalnog srpskog drustva a poslednjih godina i u komparaciji sa religioznom Evropom i Rusijom.

In this article the author has presented several important issues regarding the sociology of religion, but primarily the issue of the sociologically acceptable definition of religion both in theoretical and empirical research. Bearing in mind the sociology of religion in former Yugoslavia the author has first discussed the possibility of a general definition of the sociology of religion, but has stated the opposite view as well. Then he has dealt with the two basic approaches towards religion and two general definitions (...) of sociology, namely substantial and functional ones. Finally the author has tried to define the religiousness in terms of sociological empirical research of human attachment to religion and church in post-socialism. U ovom clanku autor izlaze nekoliko osnovnih problema u sociologiji religije a prvenstveno problem oko socioloski prihvatljive definicije religije, i to ne samo za teorijska nego iza iskustvena istrazivanja. Imajuci na umu sociologiju religije bivse SFRJ, na prvom mestu se razmatra mogucnost opste definicije religije, ali se iznosi i suprotno stanoviste. Potom se diskutuje o dva temeljna pristupa religiji i o dve opste definicije religije supstantivnoj i funkcionalistickoj. Na kraju se definise religioznost u kontekstu socioloskog iskustvenog istrazivanja vezanosti ljudi za religiju i crkvu u post socijalizmu.. (shrink)

The article deals with the explanatory relevance of the concept of stereotype in one of its original meanings - as a "mental image". This meaning of the term is the starting point for further differentiations, such as: between linguistic and behavioral stereotypes ; universal and particular stereotypes; self representative and introspective stereotypes; permanent and contemporary stereotypes; and finally, what is most important for our purposes, the difference between silent and audible stereotypes. These distinctions, along with the functions of stereotype, are (...) discussed in the first part of the paper. In the second part, the relations of silent and audible stereotypes are tested against the introduction of "innovative vocabularies" in popular lore. In other words, the explanatory power of this differentiation is checked through an analysis of unconventional motives in Serbian epic poems. The goal of the argument is to clarify the procedure of self creation of masculinity as a relevant feature of the "national character" through "tactic games" of silent and audible stereotypes. The examination of these "poetic strategies" serves a twofold purpose: to illustrate the process of constructing particular features of the "ethno type", on one hand, and to check hypotheses and models which are taken as frameworks in analyzing stereotypes, on the other. Predmet radja je ispitivanje znacaja pojma stereotipa i reafirmisanje ovog pojma u jednom od njegovih prvobitnih znacenja kao "slika u nasim glavama". Takvo shvatanje stereotipa u ovom tekstu je polaziste za diferencijacije u okviru samog fenomena: na jezicke stereotipe i stereotipe u postupanju i glasne stereotipe. Funkcije stereotipa i ove podele su, u najkracem, predmet razmatranja prvog delu teksta. U drugom delu teksta testiranje odnos izmedju nemih i glasnih stereotipa na nekoj vrsti "inovativnog vokabulara" u narodnom predanju. To drugim recima znaci da se u ovom delu teksta proverava funkcionalnost ovako diferenciranih stereotipa putem analize nekonvencionalnih motiva usmene knjizevnosti. Cilj je da se osvetli postupak samokreiranja jednog svojstva "nacionalnog karaktera" putem "takticke igre" izmedju nemih i glasnih stereotipa. Stoga je ispitivanje ovih poetickih strategija koliko u funkciji priblizavanja mehanizama izgradnje specificnih svojstava "etnotipa", odnosno u funkciji pokazivanja dispozitiva savremenih prica o "kolektivnom imidzu", toliko i u funkciji provere unapred naznacenih pretpostavki i zadatih modela u okviru kojih se ispituje fenomen stereotipa. (shrink)

In the last decade and a half the process of desecularization has been undoubtedly verified in Serbia. Not only that the changes have been verified in the religious complex in general, but in traditional religious groups in particular as well. The revival of religiousness and people?s attachment to religion and church have been clearly proved in all aspects of religious life: in the areas of religious identification, doctrinaire religious beliefs and ritual religious practices. It should also be noted that in (...) times of extremely turbulent political and social changes in the Balkans, all traditional religious complexes, orthodox, catholic and Muslim, began forming close ties with political and state, public and binding domains, which was absolutely unthinkable of a decade and a half ago. Which leads us to the crucial question: can religion make a contribution to the process of integration coming form the surrounding countries as the imperative of foreign powers on one hand, and as the striving of the majority of population in all the post socialist countries in the Balkans on the other hand, or will it only cause damage and interfere with the process of integration of those societies into the European commonwealth of nations? This article discusses different opinions that view the traditional complexes of religion, language and nation as disruptive factors of modernization of the Balkan countries, as well as completely opposite opinions based on the experiences of traditional Islamic societies in which religion is not a factor that hinders their rapid modernization. U poslednjih petnaestak godina proces desekularizacije je u Srbiji nedvosmisleno empirijski verifikovan. Verifikovane su promene u religijskom kompleksu uopste, a posebno kod tradicionalnih religijskih zajednica. Revitalizacija religioznosti i vezanosti ljudi za religiju i crkvu jasno je dokazana u svim podrucjima religijskog zivota: u podrucju konfesionalnog religijskog identifikovanja, zatim doktrinarnih religijskih verovanja i u podrucju obredne religijske prakse. Takodje, u vremenu izuzetno burnih politickih i socijalnih promena na Balkanu, tradicionalni religijski kompleks, bilo pravoslavni, katolicki ili islamski, poceo je da stupa u tesnu vezu sa politickim i drzavnim, javnim i obavezujucim, sto je pre jedne i po decenije bilo potpuno nezamislivo. Odatle, presudno pitanje: moze li religija u tom vidu da doprinese integrativnim procesima koji dolaze iz okruzenja, sa jedne strane kao strani imperativi, sa druge strane kao teznja preteznog dela stanovnistva ovih balkanskih post socijalistickih drzava, ili ce samo da steti i presudno da ometa proces ulaska ovih drustava u evropsku porodicu naroda? Ovaj projekat treba da odgovori na pitanje: da li tradicionalni kompleks religije, jezika i nacije u balkanskim uslovima predstavlja otezavajucu okolnost za integraciju balkanskih drustava u Evropu ili ovaj tradicionalni kompleks nece biti tome smetnja, kao sto pokazuju neka iskustva tradicionalnih islamskih drustava u kojima religija nije faktor koji ometa njihovu ubrzanu modernizaciju. (shrink)

The author presents and analyses, in regard with the subject, the data from a systematic sociological research study of religiosity of the citizens of Serbia which is relevant for the Republic of Serbia without Kosovo and Metohija. The study named?Religiosity in Serbia and the EU integration process? was conducted twice, in 2010 and 2011, by the Christian Cultural Centre from Belgrade with the financial assistance of the Konrad Adenauer Foundation and the Center for European Studies from Brussels. Before analysing the (...) data, the author briefly discusses the various dimensions of religiosity. (shrink)

Considering this issue to be particularly significant as a research challenge for the sociologies of religion in the so-called post-socialist countries, the subject of this research has been to determine the character, status and direction of religious changes in predominantly orthodox territories of Yugoslavia and Russia that became evident in the last decade of the twentieth century marked by turbulent socio-political changes in those countries. With the subject of the research being defined in that way, the main goal of the (...) research has been to identify and examine basic tendencies in religious changes. Relying on the huge empirical material on the changes in question, an attempt has been made to precisely detect the scope of these changes in the various areas of religious, spiritual and social lives of people in the period of the so-called post-socialist transformation. Therefore, the goal of the research has not been just to determine the scope and direction of changes of religiousness with people, but also to try to set the above mentioned religious changes into the proper social context, which is the starting point in their theoretical explanation. Smatrajuci da je predlozena tema posebno znacajana kao istrazivacki izazov za sociologije religije u zemljama tzv. postsocijalizma, predmet ovog istrazivanja je odredjen kao utvrdjivanje karaktera, stanja i smera religijskih promena na pravoslavno dominantnim prostorima Jugoslavije i Rusije aktuelnim u poslednjem desetlecu burnih socijalno-politickih previranja u njima. U ovako odredjenom predmetu istrazivanja glavni zadatak istrazivanja sastoji se u identifikovanju i preispitivanju osnovnih tendencija u religijskim promenama. Oslanjajuci se na obiman empirijski materijal o pomenutim promenama, u radu treba uciniti pokusaj preciznog detektovanja obima tih promena u razlicitim sferama religijskog, duhovnog i drustvenog zivota mnostva ljudi u tzv. postsocijalistickoj transformaciji drustva. Stoga cilj istrazivanja nije samo utvrdjivanje obima i smera promena religioznosti gradjana, nego je jedan od glavnih ciljeva istrazivanja pokusaj smestanja navedenih religijskih promena u odgovarajuci drustveni kontekst od koga se polazi u njihovoj teorijskoj eksplikaciji. (shrink)

Od svih suvremenika Praxisa, koji je nesumnjivo najsnažnija pojava u novijoj povijesti filozofije i kulture na ovim prostorima, Blaženku Despot treba smatrati onom izuzetnom osobnošću koja, ni formalno niti konceptualno, ne pripada tom krugu, iako s njime dijeli problematsku suštinu prijepora kojim se svi oni u to doba intenzivno bave. Ona, kao i Praxis , oštro i bespoštedno kritizira »socijalističku zbilju«, ali pritom ide dalje, propitujući i promišljajući odnos misaonih, idejnih izvora na koje se »realizacija socijalističke zbilje« poziva, kao i (...) kvalitetu, domet i istinitost same realizacije. Tako su u žarište njezinih preokupacija postavljeni misaoni korpus Hegela i Marxa, njihove razlike i istovjetnosti, granice i nepotpunosti u odnosu na povijesnu zakrivljenost našeg vremena. Poduzimajući filozofsku analizu tzv. društvenih pojava ona poduzima suočavanje »socijalističke stvarnosti« s idejama njezinih marksističkih uzora. Stoga poduzima »ponovno čitanje Hegela«, koje znači i ponovno čitanje Marxa, naročito na onim mjestima na kojima ih je »socijalistička stvarnost«, kao i cjelokupna povijest, potpuno demantirala, a to je područje humanističkog dometa emancipacije žena. Otvarajući među prvima u nas upravo ovo teorijsko-filozofsko polje, Blaženka Despot slijedi svjetske trendove teorije i filozofije feminizma, u čemu je ostavila ne samo neizbrisivi trag doprinosu produbljavanja filozofije slobode nego je u nas postavila temelje feminističke filozofije.Blaženka Despot should be regarded as an extraordinary person among all Praxis’s contemporaries, because she was concerned with the same themes, although she did not belong to the group, neither formally nor conceptually. She, like the philosophers closely associated with Praxis , harshly and without pity criticizes the so called “socialist reality”, but goes on even further to examine and rethink the conceptual foundations on which it is based, as well as its quality, range and truthfulness of the whole project. Therefore, Hegel and Marx lie in the very centre of her interest – the differences and similarities between them, and their limitations and insufficiencies regarding the historical context of our times. Putting effort into the philosophical analysis of social phenomena , she puts “socialist reality” and the ideas of its Marxist role-models side by side. Thus, she “re-reads Hegel”, and thereby also unavoidably Marx, in the context completely neglected by both “socialist reality” and the entire history of ideas – in the context of humanistic emancipation of women. Opening that theoretic-philosophical field of investigation, Blaženka Despot follows the world trends in theory, including also dealing with the philosophy of feminism, where she left an indelible mark concerning her efforts to deepen the “philosophy of freedom” and to establish feminist philosophy in Croatia. (shrink)