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U ovom radu pokušali smo predstaviti ideju "integrativne gospodarske etike" Petera Ulricha sagledavajući je u kontekstu suvremenih etičkih strujanja, te je dovesti u vezu s novom paradigmom pluriperspektivnosti u okviru integrativne bioetike. Istraživanje smo bazirali na doprinosima Instituta za gospodarsku etiku u St. Gallenu (Švicarska), kojemu je začetnik i direktor sam Peter Ulrich. Usporedbe koje smo pokušali napraviti s idejom Hansa Künga Weltethos i Hansa Jonasa Princip odgovornosti trebale su nam pokazati kako je ideja integrativne gospodarske etike nastavak niza u okviru etičkih promišljanja o suočavanju s ozbiljnim problemima s kojima se susreće i susretat će se društvo i svijet. Ulrich traži odgovore na pitanje smislenosti našeg gospodarenja te koliko naše gospodarenje može biti opravdano u odnosu prema drugima, što bi bilo pitanje legitimnosti. Kao središnji izazov za integrativnu gospodarsku etiku i njezinu refleksiju svakako se može postaviti pitanje o okolišu i neadekvatno vrednovanje odgovornosti naspram prirode. Samim time dolazimo i do bioetičkog uporišta unutar ideje integrativne gospodarske etike. Tako ona neminovno postaje ne samo jedno od bioetičkih uporišta, nego svojim idejama i doprinosima može biti stavljena u okvire (integrativnog) bioetičkog diskursa. ; In this paper, we tried to present the idea of "integrative economic ethics" of Peter Ulrich, viewing it in the context of modern ethical trends, and bring the same in connection with the new paradigm of pluriperspectiveness within integrative bioethics. We based the research on contributions brought forth by the Institute for Business Ethics in St. Gallen, the founder and director of which is Peter Ulrich himself. The comparisons that we tried to make with the idea of Hans Küng Weltethos, and Hans Jonas Principle of Responsibility, were supposed to show us that the idea of integrative economic ethics is a continuation of a series within ethical considerations about dealing with serious problems which are and will be faced by the society and the world. Ulrich seeks answers to the question of meaningfulness of our economizing, and the question of how much can our economizing be justified in relation to the others, which would be the question of legitimacy. As a central challenge for integrative economic ethics and its reflection, the question about the environment and inadequate evaluation of the responsibility towards nature can certainly be raised. By that alone, we come to the bioethical viewpoint within the idea of integrative economic ethics. In that way, it unavoidably becomes not only one of the bioethical footholds, but it can be placed within the frames of (integrative) bioethical discourse.

The ethical distress of the (post)modern world stimulates and directs us to reflect our ethical and cultural grounds. Man is a transcendent being. He cannot reach or put in order immediate goods he needs if he is not prepared to acknowledge the grounds of his person and develop the virtues of prudence, love, hope, faith, wisdom, justice, courage, temperance etc. These are ethical questions concerning different worldviews and cannot be solved only by scientific methods. Many people who in the past did not care for religion as such, now take seriously religious personal and societal aspects of humane life. The fundamental crucial questions of man are ethical questions. They are in various ways related or perplexed with the question of faith and of science.

Članak se bavi korelacijom diplomatske profesije i etičkog ponašanja. Pomoću tri ključna momenta u povijesti diplomatske profesije, autor razmatra mogućnost etičkog djelovanja u okvirima diplomacije i vanjskih poslova. Kao prvi moment se uzima Machiavellijevo pisanje o ulozi poslanika u stranom kraljevstvu kako bi se pojasnilo, a kasnije i usporedilo, njegovo viđenje poslaničkih dužnosti u odnosu na današnje. Nadalje se, pomoću važnih povijesnih događaja i razmišljanja teoretičara, prikazuju i analiziraju moralne dileme u diplomaciji. Završni dio se odnosi na uspostavu Dissent Channela u State Departmentu koji je važan jer je, makar prividno, pružio priliku američkim diplomatima da djeluju prema savjesti. ; The paper is focused on correlation between diplomatic profession and ethical behaviour. Using three main moments in the history of diplomatic profession, the author is considering possibility of ethical behaviour in terms of diplomacy and foreign affairs. The first moment is based on Machiavelli's view on the role of representative in foreign kingdom in order to explain and later to compare his vision with current vision of representative's duties. Further on, using important historic events and thoughts of theorists, paper shows and analyzes moral dillemas in diplomacy. The final part is focused on establishing Dissent Channel in the State Department which is important because it seemingly gave American diplomats opportunity to act according to their consciousness.

Ovaj diplomski rad bavi se razdobljem pozitivizma u Poljskoj koje je trajalo od 1863. do 1890. godine. U radu se opisuje društveno-politička situacija u Europi i njezin utjecaj na Poljsku koja je još 1795. bila podijeljena na austrijski, pruski i ruski dio. Objašnjavaju se zatim temeljni pojmovi programa poljskog pozitivizma. Osim društveno-političke scene, riječ je i o pozitivizmu u poljskoj književnosti, o vrstama književnosti kao što su tendenciozna i agitacijska književnost, te o cenzuri. Pozitivizam u sociologiji utemeljio je Auguste Comte u svome djelu "Zakon triju stadija". Poljski pozitivisti preuzeli su neke vrijednosti i prilagodili pozitivizam svojim potrebama. Promjene u Europi potaknule su politička previranja u Poljskoj: želju za asimilacijom Židova, ali i rast antisemitizma te emancipacija žena i seljaka. Prikazani su također problemi društvenih skupina koje nisu imale status poljskog plemstva. ; This graduate thesis deals with the period of positivism in Poland (1863 – 1890). The theisis addresses the socio-political situation in Europe and its impact in Poland, which was divided in 1795 into Austrian, Prussian and Russian part. The basic concepts of the Polish positivism program are explained. Apart from the socio-political scene, it is also about positivism in Polish literature, about types of literature such as tendentious and agitational literature, and about censorship. Positivism in sociology was founded by Auguste Comte in his work "The Law of the Three Stages". Polish positivists have taken on some values and adapted positivism to their needs. Changes in Europe have fueled political turmoil in Poland: the desire to assimilate Jews, but also the rise of anti-Semitism and the emancipation of women and peasants. Problems of social groups that did not have the status of Polish nobility are also presented.

Komparativno oglašavanje pojam je koji se javlja 70 – ih godina 20. stoljeća u Sjedinjenim Američkim Državama te se kreće ubrzano razvijati s ciljem povećanja informiranosti potrošača te kako bi nagnalo poduzeća da poboljšaju svoje proizvode i usluge. Implicitno komparativno oglašavanje vrsta je komparativnog oglašavanja koja na indirektan način u svojim oglasima spominje karakteristike ili simbole konkurentskih poduzeća. Od svog nastanka, komparativno oglašavanje često podliježe ispitivanjima je li takav način etičan, odnosno treba li ga i ako da, na koji način regulirati. Sukladno tome, svako tržište ima svoje zakone i direktive u svrhu zaštite potrošača i poduzeća koja su predmet komparativnog oglašavanja. Osim u korporativnom svijetu, komparativno oglašavanje često se koristi u političkim kampanjama, kako bi se istaknule mane i slabosti protukandidata ili stranke, odnosno superiorne karakteristike kandidata koji je sponzorirao oglas. U ovom radu provelo se primarno kvantitativno istraživanje na prigodnom uzorku od 115 ispitanika putem strukturiranog anketnog upitnika distribuiranog putem Interneta. Ispitanicima je u sklopu anketnog upitnika prikazano ukupno 6 političkih oglasa raznih hrvatskih političkih kandidata i/ili stranaka koji su u svojim oglasima koristili implicitno komparativno oglašavanje. Percepcija etičnosti mjerila se putem multidimenzionalne skale prema Reidenbach, Robin i Dawson (1991.) kako bi se dobio uvid u mišljenje i stavove ispitanika. Prema dobivenim rezultatima može se zaključiti kako varijabla percipirane etičnosti birača ima statistički značajan utjecaj na vjerojatnost glasanja za određenog političkog kandidata i/ili stranku na svim prikazanim oglasima, dok varijabla političke opredjeljenosti ima statistički značajan utjecaj na vjerojatnost glasanja za određenog političkog kandidata ili stranku u dva od šest prikazanih oglasa. ; Comparative advertising is a term that first appeared in the 1970s in the United States and is evolving rapidly to develop consumer awareness and encourage ...

Radom se nastoji uspostaviti veza između Kantove etike i etike sporta povezivanjem koncepcije anthropocena, kao suvremene epohe tijekom koje prirodna povijest postaje kulturnom povijesti, s etikom nade, kako je predstavljena u Kantovoj Kritici rasudne snage. Ključan je moment Kantova argumenta da je biranje kulture ispravan put ljudskog razvitka prema civilnom društvu i kozmopolitskom jedinstvu. Je li sport takva kultura? Može li sport postati važan moment u suvremenoj etici nade? Odgovor je uvjetno pozitivan jer postoje određene prepreke. Prvo, jedan je od razloga za to inauguriranje olimpijskog sporta u svrhe održavanja ravnoteže u društvenim sukobima. Da je takvo što ostvarivo sugerira nam da bi hijerarhijski poredak izvrsnosti u sportskom natjecanju osnažio društvenu hijerarhiju. Drugo, sport je jedna od najpopularnijih i najprofitabilnijih globalnih zabava, no njime upravlja aristokratska elita s iznimnim potencijalom za zloupotrebu moći. Treće, globalni organizatori sporta imaju mnogo političke moći skrivene iza olimpijske mantre o isključivanju politike iz sporta. ; The paper aims to establish a link between Kant's ethics and the ethics of sport by connecting the concept of Anthropocene as the contemporary epoch during which natural history is becoming cultural history and the ethics of hope as presented in Kant's The Critique of Judgement. The crucial moment in Kant's argument is that choosing culture is the proper way of human progress towards civil society and cosmopolitan unity. Is sport this kind of culture? Can sport become an important moment in the contemporary ethics of hope? The answer is conditionally positive because there are obstacles present. Firstly, one of the reasons is that the modern Olympic sport was inaugurated to keep social conflicts in balance. That this purpose can be achieved suggests that the hierarchical order of excellence involved with sport competition should strengthen social hierarchies. Secondly, sport is one of the most popular and most profitable global entertainments, but it is governed by aristocratic elites with the enormous potential for the abuse of power. Thirdly, global sports organisations have a lot of political power hidden behind the Olympic mantra of the exclusion of politics from the sport. ; Cet article tente d'établir un lien entre l'éthique kantienne et l'éthique du sport à travers le concept d'Anthropocène, en tant qu'époque contemporaine au sein de laquelle l'histoire naturelle devient l'histoire culturelle, mais également à travers l'éthique de l'espoir, telle qu'elle est présentée dans la Critique de la faculté de juger de Kant. Le moment charnière de l'argumentation kantienne pose que la culture est le chemin de l'évolution humaine qui mène à la société civile et à l'unité cosmopolitique. Le sport est-il une culture de la sorte ? Le sport peut-il devenir un moment important au sein de l'éthique contemporaine de l'espoir ? La réponse est positive sous réserve d'un ensemble de conditions puisqu'il existe un certain nombre d'obstacles : premièrement, le sport olympique a été inauguré dans le but de maintenir les conflits sociaux en équilibre. Pour qu'un tel projet se réalise, cela suggère que l'ordre hiérarchique d'excellence dans la compétition sportive pourrait renforcer la hiérarchie sociale ; deuxièmement, bien qu'il soit régi par une élite aristocratique qui détient en son sein un énorme potentiel d'abus de pouvoir, le sport est l'un des divertissements mondiaux les plus populaires et profitables ; troisiè- mement, les organisations mondiales du sport possèdent un pouvoir politique qui se dissimule derrière les slogans olympiques qui revendiquent l'exclusion du politique dans le sport. ; Das Paper zielt darauf ab, eine Verbindung zwischen Kants Ethik und der Ethik des Sports herzustellen, indem es die Konzeption des Anthropozäns als zeitgenössische Epoche, während welcher Naturgeschichte zur kulturellen Geschichte wird, und die Ethik der Hoffnung, wie sie in Kants Kritik der Urteilskraft dargestellt wird, miteinander verknüpft. Das entscheidende Moment in Kants Argumentation ist, dass die Wahl der Kultur der richtige Weg des menschlichen Fortschritts zur Zivilgesellschaft und zur kosmopolitischen Einheit ist. Ist Sport eine solche Kultur? Kann Sport zu einem wichtigen Moment in der zeitgenössischen Ethik der Hoffnung werden? Die Antwort ist lediglich unter Vorbehalt positiv, da Hindernisse vorhanden sind. Erstens ist einer der Gründe dafür, dass der moderne olympische Sport ins Leben gerufen wurde, um soziale Konflikte im Gleichgewicht zu halten. Dass dieser Zweck erreicht werden kann, legt nahe, dass die hierarchische Reihenfolge der Spitzenleistungen im Sportwettbewerb die sozialen Hierarchien stärken würde. Zweitens ist Sport eine der beliebtesten und profitabelsten Unterhaltungsformen der Welt, die allerdings von aristokratischen Eliten mit einem enormen Potenzial für Machtmissbrauch beherrscht wird. Drittens haben globale Sportorganisationen hinter dem olympischen Mantra des Ausschlusses der Politik aus dem Sport reichlich politische Macht verborgen.

In this article, the author shows the (un)ethical side of democracy determined as a median point of politics. That which is ethical in politics, is also ethical in democracy, which is a vehicle of political accomplishment. The ethics lie in the way & means of accomplishment, & not in the purpose & goals of political activity. Adapted from the source document.

Does science think or does it not think, this traditionally philosophical dilemma has today become, according to the central thesis of this essay, inherent to science itself. The author argues that it is in the interest of contemporary science itself to affirm itself as thought. It is precisely this perspective of science as thought which implies the ethical dimension of science. This is not to be understood in the sense of the necessity of some prohibitive instance such as an ethical demand, but rather in the sense that science, for its own internal reasons, should not give up regarding its desire: to be, both, an experiment of thought & a condition for thought. Only by being useful for thought can science be useful for something else. Adapted from the source document.

This is a critical examination of the most elaborate statement of the general will theory. Bosanquet contrasts our "lower," merely "actual" will -- described as a series of momentary & passing, ignorant, routine, commonplace, irrational, barren, mutually conflicting violations -- with our "higher," "true," "real" will, which is a comprehensive & coherent system of stable & long-term, well-informed violations that require self-sacrifice & are expressed in "the great moments of life." His central thesis is that the individuals' "real" will is the "general will" of the community that has been internalized & makes up the individual's "higher," "better" self. The theory is meant to solve the problem of political obligation by showing that, when obeying the law, the individual obeys only himself/herself, & his/her freedom is not curtailed but rather affirmed. The author argues that Bosanquet's argument fails at both crucial steps: it does not succeed in contrasting our "actual" & our "real" will, nor in identifying the latter with the "general will" of our community. The individual will is not embedded in his/her community law the way the theory makes it out to be, & if we have a moral obligation to obey the law, it is not grounded as much in the "general will" of community as in our own "higher," "true" will. Adapted from the source document.