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Inclusive ϒ(1S) and ϒ(2S) production have been measured in Pb–Pb collisions at the centre-of-mass energy per nucleon–nucleon pair √sNN = 5.02 TeV, using the ALICE detector at the CERN LHC. The ϒ mesons are reconstructed in the centre-of-mass rapidity interval 2.5

In this Letter, the ALICE Collaboration presents the first measurements of the charged-particle multiplicity density, dNch/dη, and total charged-particle multiplicity, Nchtot, in Xe–Xe collisions at a centre-of-mass energy per nucleon–nucleon pair of √sNN = 5.44 TeV. The measurements are performed as a function of collision centrality over a wide pseudorapidity range of −3.5<η<5. The values of dNch/dη at mid-rapidity and Nchtot for central collisions, normalised to the number of nucleons participating in the collision (Npart) as a function of √sNN follow the trends established in previous heavy-ion measurements. The same quantities are also found to increase as a function of Npart, and up to the 5% most central collisions the trends are the same as the ones observed in Pb–Pb at a similar energy. For more central collisions, the Xe–Xe scaled multiplicities exceed those in Pb–Pb for a similar Npart. The results are compared to phenomenological models and theoretical calculations based on different mechanisms for particle production in nuclear collisions. All considered models describe the data reasonably well within 15%. ; A.I. Alikhanyan National Science Laboratory (Yerevan Physics Institute) Foundation (ANSL), State Committee of Science and World Federation of Scientists (WFS), Armenia; Austrian Academy of Sciences and Nationalstiftung für Forschung, Technologie und Entwicklung, Austria; Ministry of Communications and High Technologies, National Nuclear Research Center, Azerbaijan; Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq), Universidade Federal do Rio Grande do Sul (UFRGS), Financiadora de Estudos e Projetos (Finep) and Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP), Brazil; Ministry of Science & Technology of China (MSTC), National Natural Science Foundation of China (NSFC) and Ministry of Education of China (MOEC), China; Ministry of Science and Education, Croatia; Ministry of Education, Youth and Sports of the Czech Republic, Czech Republic; The Danish Council for Independent Research Natural Sciences, the Carlsberg Foundation and Danish National Research Foundation (DNRF), Denmark; Helsinki Institute of Physics (HIP), Finland; Commissariat à l'Energie Atomique (CEA) and Institut National de Physique Nucléaire et de Physique des Particules (IN2P3) and Centre National de la Recherche Scientifique (CNRS), France; Bundesministerium für Bildung, Wissenschaft, Forschung und Technologie (BMBF) and GSI Helmholtzzentrum für Schwerionenforschung GmbH, Germany; General Secretariat for Research and Technology, Ministry of Education, Research and Religions, Greece; National Research, Development and Innovation Office, Hungary; Department of Atomic Energy, Government of India (DAE), Department of Science and Technology, Government of India (DST), University Grants Commission, Government of India (UGC) and Council of Scientific and Industrial Research (CSIR), India; Indonesian Institute of Science, Indonesia; Centro Fermi – Museo Storico della Fisica e Centro Studi e Ricerche Enrico Fermi and Instituto Nazionale di Fisica Nucleare (INFN), Italy; Institute for Innovative Science and Technology, Nagasaki Institute of Applied Science (IIST), Japan Society for the Promotion of Science (JSPS) KAKENHI and Japanese Ministry of Education, Culture, Sports, Science and Technology (MEXT), Japan; Consejo Nacional de Ciencia (CONACYT) y Tecnología, through Fondo de Cooperación Internacional en Ciencia y Tecnología (FONCICYT) and Dirección General de Asuntos del Personal Academico (DGAPA), Mexico; Nederlandse Organisatie voor Wetenschappelijk Onderzoek (NWO), Netherlands; The Research Council of Norway, Norway; Commission on Science and Technology for Sustainable Development in the South (COMSATS), Pakistan; Pontificia Universidad Católica del Perú, Peru; Ministry of Science and Higher Education and National Science Centre, Poland; Korea Institute of Science and Technology Information and National Research Foundation of Korea (NRF), Republic of Korea; Ministry of Education and Scientific Research, Institute of Atomic Physics and Romanian National Agency for Science, Technology and Innovation, Romania; Joint Institute for Nuclear Research (JINR), Ministry of Education and Science of the Russian Federation and National Research Centre Kurchatov Institute, Russia; Ministry of Education, Science, Research and Sport of the Slovak Republic, Slovakia; National Research Foundation of South Africa, South Africa; Centro de Aplicaciones Tecnológicas y Desarrollo Nuclear (CEADEN), Cubaenergía, Cuba and Centro de Investigaciones Energéticas, Medioambientales y Tecnológicas (CIEMAT), Spain; Swedish Research Council (VR) and Knut & Alice Wallenberg Foundation (KAW), Sweden; European Organization for Nuclear Research, Switzerland; National Science and Technology Development Agency (NSDTA), Suranaree University of Technology (SUT) and Office of the Higher Education Commission under NRU project of Thailand, Thailand; Turkish Atomic Energy Agency (TAEK), Turkey; National Academy of Sciences of Ukraine, Ukraine; Science and Technology Facilities Council (STFC), United Kingdom; National Science Foundation of the United States of America (NSF) and United States Department of Energy, Office of Nuclear Physics (DOE NP), United States of America

This research aims to 1) study the relation between Thailand and Cambodia on the basis of Chongsangam Border Crossing contexts, Phusing District, Sisaket; 2) study the making of policy to develop trading economic at Chongsangam Border Crossing, Phusing District, Sisaket; and 3) study the way to improve trading economic competency at Chongsangam Border Crossing, Phusing District, Sisaket. The author applied qualitative research to this paper. The populations in this research were groups of government agencies who related to policy driving process in each level, groups of private organizations and residents, and academicians.This research aims to 1) study the relation between Thailand and Cambodia on the basis of Chongsangam Border Crossing contexts, Phusing District, Sisaket; 2) study the making of policy to develop trading economic at Chongsangam Border Crossing, Phusing District, Sisaket; and 3) study the way to improve trading economic competency at Chongsangam Border Crossing, Phusing District, Sisaket. The author applied qualitative research to this paper. The populations in this research were groups of government agencies who related to policy driving process in each level, groups of private organizations and residents, and academicians. The result showed that: 1) The relation between Thailand and Cambodia on the basis of Chongsangam Border Crossing contexts, Phusing District, Sisaket, the author found relation between Thailand and Cambodia on trading economic has been being developed on the basis of understanding each other. There were cooperation frameworks to drive the good relationship to trade and invest for agricultural products, strengthening links, investment supporting encouragement, academic cooperation, and new field of cooperation which both sides agreed to extend to tourism cooperation by using the stage of cooperation discussion with many participants who related to the area of Sisaket including brainstorming from region strategies and staffs. 2) The making of trading economic policy for Chongsangam Border Crossing, Phusing District, Sisaket, there was policy management to manage resources, knowledge, technology, cooperation, approach to achieve the objectives by establishing Thai-Cambodian Trade Center which makes the stability along the border of Sisaket. For this place, it is way of traveling between 2 countries – so, the staffs from 2 countries have to care much about sensitivity. There were physical logistic linking infrastructure management of Chongsangam Border Crossing; institute structure management; and resident management which linked to religions, cultures, environment, tourism, education, and cooperation between community and agencies. The competency of Chongsangam Border Crossing for being in AEC, the author found the establishment of Special Economic Border Area which expressed the point of trading and investment expansion – as we can see that the trading has been being grown up in ASEAN market. Also, there had been being the investment cooperation between 2 countries: both governments and private enterprises to exchange labors and experts. The growing of trading and investment made positive effects to service business: medical service, education and tourism which have been being grown up respectively 3) The way to develop business activity competency in Thailand and Cambodia border at Chongsangam Border Crossing. The governments had defined the policy of establishing border economic zone to accord industry, commerce, and international economic. For influenced factors which affected to the development of Thailand and Cambodia border trading policy, the author found that there were both internal and external factors which were very important to develop Thailand and Cambodia border trading policy and drove the policy to encourage expansion of trading continuously. There were improvement of infrastructure and logistic system to adjust laws and rules for border trading to be up to date, the development of border trading competency, and the development of resident competency in Sisaket to be the member of AEC. ; การวิจัยครั้งนี้มีวัตถุประสงค์ (1) เพื่อศึกษาความสัมพันธ์ ไทย-กัมพูชา บนฐานบริบทภายใต้จุดผ่านแดนถาวรช่องสะงำ อำเภอภูสิงห์ จังหวัดศรีสะเกษ (2) เพื่อศึกษาการกำหนดนโยบายการพัฒนาเศรษฐกิจการค้าชายแดนบริเวณจุดผ่านแดนถาวรช่องสะงำ อำเภอภูสิงห์ จังหวัดศรีสะเกษ (3) เพื่อศึกษาแนวทางในการพัฒนาศักยภาพเศรษฐกิจการค้าชายแดน ไทย-กัมพูชา จุดผ่านแดนถาวรช่องสะงำ อำเภอภูสิงห์ จังหวัดศรี สะการศึกษาครั้งนี้ เป็นการศึกษาวิจัยเชิงคุณภาพ ประชากรและกลุ่มเป้าหมายในการศึกษาครั้งนี้ประกอบด้วย กลุ่มเจ้าหน้าที่ของรัฐที่เกี่ยวข้องในการขับเคลื่อนหรือกำหนดโยบายการค้าชายแดน การกำหนดเขตเศรษฐกิจพิเศษในระดับต่าง ๆ กลุ่มภาคเอกชนและประชาชน กลุ่มนักวิชาการ ผลการวิจัย พบว่าการวิจัยครั้งนี้มีวัตถุประสงค์ (1) เพื่อศึกษาความสัมพันธ์ ไทย-กัมพูชา บนฐานบริบทภายใต้จุดผ่านแดนถาวรช่องสะงำ อำเภอภูสิงห์ จังหวัดศรีสะเกษ (2) เพื่อศึกษาการกำหนดนโยบายการพัฒนาเศรษฐกิจการค้าชายแดนบริเวณจุดผ่านแดนถาวรช่องสะงำ อำเภอภูสิงห์ จังหวัดศรีสะเกษ (3) เพื่อศึกษาแนวทางในการพัฒนาศักยภาพเศรษฐกิจการค้าชายแดน ไทย-กัมพูชา จุดผ่านแดนถาวรช่องสะงำ อำเภอภูสิงห์ จังหวัดศรี สะการศึกษาครั้งนี้ เป็นการศึกษาวิจัยเชิงคุณภาพ ประชากรและกลุ่มเป้าหมายในการศึกษาครั้งนี้ประกอบด้วย กลุ่มเจ้าหน้าที่ของรัฐที่เกี่ยวข้องในการขับเคลื่อนหรือกำหนดโยบายการค้าชายแดน การกำหนดเขตเศรษฐกิจพิเศษในระดับต่าง ๆ กลุ่มภาคเอกชนและประชาชน กลุ่มนักวิชาการ ผลการวิจัย พบว่า 1. ความสัมพันธ์ ไทย-กัมพูชา บนฐานบริบทจุดผ่านแดนถาวรช่องสะงำ อำเภอภูสิงห์ จังหวัดศรีสะเกษ พบว่าความสัมพันธ์ทางเศรษฐกิจไทย-กัมพูชา มีการพัฒนาการที่ก้าวหน้าและดำเนินไปบนพื้นฐานของความเข้าอกเข้าใจกัน โดยมีกรอบความร่วมมือต่าง ๆ เป็นพลังขับเคลื่อนความสัมพันธ์อันดีระหว่างกันคือความร่วมมือด้านการค้าและการลงทุนในสินค้าเกษตร การเสริมสร้างความเชื่อมโยงระหว่างกัน การส่งเสริมและการอำนวยความสะดวกการค้าและการลงทุน ความร่วมมือด้านวิชาการ ความร่วมมือสาขาใหม่ ทั้งสองฝ่ายเห็นชอบที่จะขยายความร่วมมือด้านการท่องเที่ยว โดยใช้เวทีการแลกเปลี่ยนเรียนรู้ของผู้มีส่วนร่วม ที่เกี่ยวข้องในระดับพื้นที่และท้องถิ่นในจังหวัดศรีสะเกษโดยมีการระดมความคิดเห็นทั้งงานส่วนภูมิภาคเชิงยุทธศาสตร์และเชิงปฏิบัติการผู้มีส่วนเกี่ยวข้อง 2. การกำหนดนโยบายการพัฒนาเศรษฐกิจการค้าชายแดนบริเวณจุดผ่านแดนถาวรช่องสะงำ อำเภอภูสิงห์ จังหวัดศรีสะเกษ การบริหารจัดการเชิงนโยบายเป็นการบริหาร การจัดสรรทรัพยากร ความรู้ ความสามารถ เทคโนโลยี การประสานงานและวิธีการบริหารจัดการเพื่อให้งานบรรลุวัตถุประสงค์ โดย การจัดตั้งศูนย์ส่งเสริมการค้าชายแดนไทย – กัมพูชานำมา ความมั่นคงตามแนวชายแดน จังหวัดศรีสะเกษ โดยพื้นที่บริเวณนี้มักเป็นจุดเส้นทางคมนาคมหรือเป็นเส้นทางที่ผ่านไปผ่านมาออกไป ซึ่งทำให้เจ้าหน้าที่ฝ่ายไทยจำเป็นต้องใช้แนวทางปฏิบัติโดยคำนึงถึงความอ่อนไหวของทั้ง 2 ฝ่าย การจัดการทางกายภาพการเชื่อมโยงโครงสร้างพื้นฐานทางโลจิสติกส์ของด่านช่องสะงำ การจัดการทางสถาบันโครงสร้างสถาบัน การจัดการระดับประชาชนเป็นการเชื่อมโยงด้านศาสนา วัฒนธรรม สิ่งแวดล้อม การท่องเที่ยว การศึกษา และความร่วมมือของชุมชนและท้องถิ่น ศักยภาพของด่านช่องสะงำสู่การเป็นประชาคมเศรษฐกิจอาเซียน การจัดตั้งเขตเศรษฐกิจพิเศษชายแดน มีมุมมองเรื่องโอกาสของการขยายการค้าและการลงทุนที่เติบโตขึ้นจากฐานตลาดที่ใหญ่ขึ้นของภูมิภาคอาเซียน รวมทั้งความร่วมมือทางด้านการลงทุนระหว่างประเทศที่เพิ่มขึ้นของภาครัฐและเอกชนที่ต้องการแลกเปลี่ยนด้านทรัพยากรแรงงานและความเชี่ยวชาญ การเติบโตของการค้าและการลงทุนยังส่งผลกระทบทางบวกให้ภาคการบริการ เช่น การบริการทางการแพทย์ การศึกษาและการท่องเที่ยวที่จะเติบโตไปพร้อมกัน การเติบโตในภาคส่วนต่าง ๆ 3. แนวทางในการพัฒนาศักยภาพกิจกรรมทางเศรษฐกิจการค้าชายแดน ไทย-กัมพูชา จุดผ่านแดนถาวรช่องสะงำ การกำหนดนโยบายรัฐมีนโยบายจัดตั้งเขตเศรษฐกิจพิเศษชายแดนเพื่อให้สอดคล้องกับการแถลงนโยบายในด้านอุตสาหกรรม ด้านพาณิชย์ และเศรษฐกิจระหว่างประเทศ สำหรับปัจจัยที่ส่งผลต่อพัฒนาการของนโยบายการค้าชายแดนไทย-กัมพูชา พบว่ามีทั้งปัจจัยภายในและภายนอก มีส่วนสำคัญกับพัฒนาการของนโยบายการค้าชายแดนไทย-กัมพูชาที่เกิดขึ้นขับเคลื่อนนโยบายที่ช่วยส่งเสริมให้เกิดการขยายตัวของการค้าชายแดนอย่างต่อเนื่อง การปรับปรุงโครงสร้างพื้นฐานและระบบโลจิสติกส์การปรับปรุงกฎหมายและระเบียบการค้าชายแดนให้ทันสมัย การพัฒนาศักยภาพตลาดการค้าชายแดน และการพัฒนาศักยภาพของประชาชนในจังหวัดสระแก้วเพื่อรองรับประชาคมอาเซียน เป็นต้น

BUKLOV Yuriy – Postgraduate Student of the General Pedagogy and Preschool Education Department, Drohobych Ivan Franko State Pedagogical University, Ivan Franko str., 24, Drohobych, 82100, Ukraine (yuramykb@gmail.com)orcid:0000-0003-4455-813XReseacherID: http://www.researcherid.com/rid/D-3973-2018 DOI: https://doi.org/10.24919/2313-2094.6/38.121484To cite this article: Buklov, Yu. Nationalno-patriotychne vychovannia uchnivskoi molodi yak pedahohichna problema [National and patriotic education of secondary school students as a pedagogical problem]. Liudynoznavchi studii. Seriia «Pedahohika» – Human Studies. Series of «Pedagogy», 6/38, 49–59. doi:10.24919/2313-2094.6/38.121484 [in Ukrainian].Article historyReceived: 18 September 2017Received in revised form: 13 November 2017Accepted: 15 February 2015Available online: 5 April 2018 Abstract. The article analyzes the peculiarities of national-patriotic education, aimed primarily at the formation of patriotism and national self-consciousness of the individual. At the same time, it relies on the cultural and historical experience of the people, its customs, traditions and centuries-old wisdom, spirituality.Patriotism develops in a person throughout his life. Patriotism promotes the establishment of national dignity, the involvement in the practical development of statehood, the formation of a sense of pride for the Motherland. The emphasis on the Ukrainian system of education, which cannot be similar to others, is original and must be made up on its own land. The only ground for building a national system of education is a national culture that combines imprisonment, traditions, art, religion, on the basis of which the national consciousness of the people is formed. It is proved that the value relation to a society manifests itself through the cognitive activity of the patriotic nature, the concrete manifestation of which is an interest in the life of the peoples of Ukraine, its history, democratic and political changes, the availability of knowledge about one's family, people, native land, national life and active social and public practice, constant personal life activity. Valuable attitude towards oneself is the concern for the safety of own health and life, readiness for self-rehabilitation and self-esteem education, mastering the vital competencies of a decent personality, etc.The content of the «national idea» concept is revealed, which is the core of the modern system of national-patriotic education, and plays the role of a unifying, consolidating factor in social development, aimed at developing a person's vital position, becoming a person as a citizen of his state. The components of the content of the national idea (national identity, language, culture, mentality, the will to realize the national goal and, finally, the state) are characterized. It is imperative that the content of the national idea should be constantly enriched, specified, filled with a new understanding of current and future goals, defined priorities, means and ways to achieve this goal.It is proved that value attitude of schoolchildren to the Motherland, society, to themselves and work determines their connection with their people, state and society, personal harmony and self-affirmation, developed demand for labor and public activity for the good of Ukraine. Acknowledgments. Sincere thanks to staff at Preschool, Secondary, Vocational Education, Social Protection and Educational Work Institutions of the Department of Education and Science of Lviv Regional State Administration, in particular Halyna Yavorska.Funding. The author(s) disclosed receipt of the following financial support for the research, authorship, and/or publication of this article: Funding from International Yaroslav Mudryi Educational Foundation permitted this research completion. ; БУКЛОВ Юрій – аспірант кафедри загальної педагогіки та дошкільної освіти, Дрогобицький державний педагогічний університет імені Івана Франка, вул. Івана Франка, 24, Дрогобич, 82100, Україна (yuramykb@gmail.com)orcid:0000-0003-4455-813XReseacherID: http://www.researcherid.com/rid/D-3973-2018DOI: https://doi.org/10.24919/2313-2094.6/38.121484Бібліографічний опис статті: Буклов, Ю. (2018). Національно-патріотичне виховання учнівської молоді як педагогічна проблема. Людинознавчі студії: зб. наук. праць ДДПУ імені Івана Франка. Серія «Педагогіка», 6/38, 49–59. doi:10.24919/2313-2094.6/38.121484.Історія статтіОдержано: 18 вересня 2017Прорецензовано: 13 листопада 2017Подано до редакції: 15 лютого 2018Доступ он-лайн: 5 квітня 2018 Анотація. У статті проаналізовано особливості національно-патріотичного виховання, спрямованого насамперед на формування патріотизму та національної самосвідомості особистості. Водночас воно спирається на культурно-історичний досвід народу, його звичаї, традиції та багатовікову мудрість, духовність. Доведено, що ціннісне ставлення школярів до Батьківщини, суспільства, до себе та праці визначає їхній зв'язок зі своїм народом, державою і соціумом, особистісну гармонію і самоутвердження, розвинену потребу в трудовій і громадській активності на благо України.

Futures studies is an evolving discipline that becomes more and more needed in today's globalized world. The paper is devoted to the brief overview of the futures studies' history without which it is hardly possible to understand the tasks and peculiarities of this interdisciplinary field of knowledge. For this purpose, the key ideas, concepts, and events on the way of development of futures studies as a separate discipline are revealed and characterized; the thinkers and scholars considered to be outstanding futurists of the past and present are also mentioned. The whole history of futures studies is divided into four stages, including the origins, the emergence of the discipline, the creation of basic concepts and institutions, and the systematization of knowledge in response to the new challenges of the globalized world. The origins of futures studies are related to religion, utopia, science fiction, historicism, and social sciences achievements in the interwar period. The emergence of futures studies is associated with the establishment of centres for research and discussion of future prospects of mankind in the United States and Europe in the early Cold War period. The setting up of the World Futures Studies Federation and the introduction of the first futures-oriented university courses and educational programs are considered the most important events of the following stage of futures studies development. This period is also associated with the emergence of the concepts of post-industrial society, global problems, sustainable development, which became crucial for futures studies and international policy design in the next decades. With regard to the present stage, the emphasis is laid on the emergence of fundamental theoretical works in the field of futures studies, the development of new methods and techniques of futures research, and the launch of government and corporate foresight projects. It is concluded that the problems of technological dominance, dehumanization, globalization appear to be the main challenges for mankind in the present world and the most topical themes for research. In the end, the main tasks of modern futures studies concerning critical assessment of reality, identification of trends for exploiting opportunities and counteracting threats, and creation preferable images of the future are defined. ; Статья посвящена краткому обзору истории футурологии, без которого практически невозможно понять задачи и особенности этой междисциплинарной области знания. С этой целью раскрыты и охарактеризованы ключевые идеи, концепции и события на пути развития футурологии как отдельной научной дисциплины, выделены основные мыслители и ученые, которых можно считать выдающимися футурологами своего времени. Вся история футурологии разделена на четыре этапа, включая истоки, зарождение дисциплины, возникновение основных концепций и институций, систематизацию знаний в ответ на новые вызовы глобализированного мира. Истоки футурологии имеют отношение к религии, утопии, научной фантастике, историцизму, а также достижениям социальных наук в межвоенный период. Зарождение футурологии связывается с образованием центров исследования и обсуждения будущих перспектив в США и Европе в ранний период холодной войны. К важнейшим событиям следующей стадии развития футурологии отнесены основание Всемирной федерации футурологии и внедрение первых футуро-ориентированных университетских курсов и образовательных программ. Что касается нынешней стадии, акцентировано внимание на проблемах технологического доминирования, дегуманизации и глобализации, которые можно считать главными вызовами для человечества и актуальными темами для футурологических исследований в настоящем мире. В выводах определены основные задачи современной футурологии, связанные с критической оценкой реальности, выявлением тенденций, а также созданием образов желаемого будущего. ; Стаття присвячена короткому огляду історії футурології, без якого практично неможливо зрозуміти завдання і особливості цієї міждисциплінарної галузі знань. З цією метою розкрито та охарактеризовано ключові ідеї, концепції і події на шляху розвитку футурології як окремої наукової дисципліни, виділено основних мислителів і вчених, яких можна вважати видатними футурологами свого часу. Всю історію становлення футурології розділено на чотири етапи, зокрема: витоки, зародження дисципліни, виникнення основних концепцій та інституцій, систематизація знань у відповідь на нові виклики глобалізованого світу. З-поміж витоків футурології виділено релігію, утопію, наукову фантастику, історицизм, а також досягнення соціальних наук у міжвоєнний період. Зародження футурології пов'язане з утворенням центрів дослідження і обговорення майбутніх перспектив людства у США та Європі на початковому етапі холодної війни. До найважливіших подій наступної стадії розвитку футурології зараховано заснування Всесвітньої федерації футурології та впровадження перших футуроорієнтованих університетських курсів і освітніх програм. Стосовно останньої стадії акцентовано увагу на проблемах технологічного домінування, дегуманізації та глобалізації, які можна вважати головними викликами для людства у теперішній час та актуальними темами для футурологічних досліджень. У висновках визначено основні завдання сучасної футурології, що пов'язані з критичною оцінкою реальності, виявленням тенденцій, а також створенням образів бажаного майбутнього.

Formulation of the problem. The phenomenon of world (global) cities is of considerable interest and is the subject of research of specialists from different spheres. The study of world cities at the present stage of the society's development is complicated by a number of aspects, including complex and dynamic development of the geopolitical and geoeconomic world space, which explains rapid transformation of cities; the complexity of a statistical base formation for the study of world cities, expressed in a large amount of diverse information and limited access to it; lack of a holistic and unique methodology for studying world cities.The purpose of the article. The article studies the human-geographical approach to the formation and development of the concept of world (global) cities in the XX‒XXI centuries.Results. In modern scientific literature there are a number of terms describing the phenomenon of world cities, in particular, including «global city», «world center», «world financial center», «сosmopolis», «information city», «media city», «metropolis», «ecumenopolis», «global city region», «сapitals of capital», «international city», «globalizing city» «megacity», «interactive city», etc. The variety of terms is an indicator that reflects the ambiguity and complexity of this phenomenon in modern science, as well as the diversity of approaches to its study. Definition of «world cities» concept is based on such aspects as economic development, political influence, social significance.Formation of the world cities concept has a fairly long history. A significant contribution to its formation and development was made by P. Geddes, P. Hall, C. Doxiadis, F. Braudel, H. Reed, J. Friedmann, G. Wolff, N. Thrift, S. Sassen, M. Castells, C. Abbott, Y. Jao, A. E. Tschoegl, Y. Cassis, P. Taylor, A. Scott, P. Marcuse, R. Van Kempen, E. Isin, D. Clark, N. A. Slucka, S. McQuayer and others. In their research, the world city is, firstly, as a phenomenon unique and singular; secondly, the scope of its influence clearly has a planetary or, ultimately, macro-regional coverage; thirdly, the world city represents a special force concentrator, whether in the field of ideology, religion, military force, innovation economy, etc.; fourthly, it acts as a hegemon, functions as a governing and controlling element within the framework of another, «subordinate» territorial-social system; fifthly, the spatial organization of such a system has a clearly pronounced center-peripheral character; sixthly, the presence of the dominant one-, two-way links that support the system.Several approaches to identifying the phenomenon of a world city based on different principles can be singled out: geoeconomic, geopolitical, socio-cultural, historical-geographic, geodemographic, information and communication, service, innovation. Human-geographical approach is important as it combines all of the above-mentioned and provides the most comprehensive study of the phenomenon of world cities. ; В статье проведено исследование эволюции концепции мировых городов, выявлено общественно-географические аспекты ее формирования и развития. Мировые (глобальные) города вызывают большой интерес и являются объектом исследования специалистов разных сфер. В современной научной литературе встречается целый ряд терминов, описывающих феномен мировых городов, в частности «глобальный город», «мировой центр», «мировой финансовый центр», «космополис», «информационный город», «медийный город», «метрополис», «экуменополис», «глобальный городской регион», «столица капитала», «международный город», «глобализирующийся город», «мегагород», «интерактивный город» и другие. Дефиниции понятия «мировой город» базируются на таких аспектах как экономическое развитие, политическое влияние, социальная значимость. Можно выделить несколько подходов в идентификации феномена мирового города, основанных на различных принципах, – геоэкономический, геополитический, социокультурный, историко-географический, геодемографический, информационно-коммуникационный, сервисный, инновационный. Важным является общественно-географический подход, который объединяет всех вышеперечисленные и обеспечивает максимально комплексное исследование феномена мировых городов. ; В статті проведено дослідження еволюції концепції світових міст, виявлено суспільно-географічні аспекти її формування і розвитку. Світові (глобальні) міста викликають значну зацікавленість та є об'єктом дослідження спеціалістів різних сфер. В сучасній науковій літературі зустрічається цілий ряд термінів, що описують феномен світових міст, зокрема «глобальне місто», «світовий центр», «світовий фінансовий центр», «космополіс», «інформаційне місто», «медійне місто», «метрополіс», «екуменополіс», «глобальний міський регіон», «столиця капіталу», «міжнародне місто», «місто, що глобалізується», «мегамісто», «інтерактивне місто» тощо. Дефініції поняття «світові міста» спираються на такі аспекти як економічний розвиток, політичний вплив, соціальна значимість. Можна виділити декілька підходів в ідентифікації феномена світового міста, заснованих на різних принципах, – геоекономічний, геополітичний, соціокультурний, історико-географічний, геодемографічний, інформаційно-комунікаційний, сервісний, інноваційний. Важливим виглядає суспільно-географічний підхід, який поєднує всіх вищеперераховані та забезпечує максимально комплексне дослідження феномену світових міст.

The purpose of this article is to introduce an innovative approach to the theoretical debate of the last two centuries on how to appropriately conceptualize modern democracy. The main argument that is being put forward by the analysis is that the common reliance on the assumption of pre-modern political philosophy, that democracy is a certain type of political regime or at least a form of rule, has become insufficient to cover the influence and scope of its modern meaning and practical use. Political theory faces the risk of becoming misguided and prejudiced, if the problem of re-conceptualizing democracy is not taken seriously into account. The article tends to offer new insights on the ongoing democratic debate by focusing on one simple question: can modern democracy be understood in terms of a political regime or should it be viewed as a distinct entity? The field of study relevant to our analysis of democracy ranges from Enlightenment thinkers, such as J. J. Rousseau and Voltaire, to XIX–XX century political philosophers (like A. de Tocqueville and C. Schmitt) and some contemporary theorists, like P. Manent. The article starts with explanations, why it is important to look deeper into the conceptual difficulties of modern democracy and why political philosophy and its theories on political regimes are crucial for such a task. Parts 3–5 of the analysis tend to prove that the only way to appropriately understand modern democracy is to identify and question its basic assumptions: the sovereignty of the people and social equality. The final part of the article – part 6 – offers a critique of understanding modern democracy as a political regime. The critique identifies three main theoretical problems, inherent to the discussion on modern democracy, which make it difficult to avoid contradictions when applying the name "democratic" to various political regimes. The article concludes several points: First, democracy is not a political regime in a pre-modern sense of the term, which is an assumption still widely taken for granted in political theory. Democracy should be seen as a universal principle of legitimation of power, which can be applied by various regimes. Second, political philosophy faces the danger of adopting an oversimplified understanding of democracy as merely an institutional form of rule (a view perpetuated by social sciences); as well as the danger of conceptualizing democracy as a substance-free and abstract ideal, applicable to all forms of government. Both of these concepts fail to acknowledge the scope of democracy and thus should not be seen as satisfactory. Third, theoretical discussions on democracy suffer from three conceptual shortcomings, which make it impossible to speak about democracy as a political regime. The three problems are: 1. a tendency to see democracy as an ideal concept with no need of practical grounding; 2. making democracy a formal concept with no need of references to its normative nor positive substance; 3. making democracy a pseudo-religious entity by imitating structural elements of Christian religion: faith in a universal nature of humans, an all-powerful sovereign (the people), messianic mission. Lastly, the article generalizes that political philosophy has an obligation to demystify the concept of democracy in order to re-emerge discussions about the substance of different political regimes. For this purpose the concept of loyalty should be taken into account. If we want to prove that a certain state corresponds to a certain political regime, we must try to understand why its subjects maintain loyalty to a specific form of rule. Only unprejudiced political philosophy is capable of such a task, that's why it should avoid taking the concept of democracy for granted. ; Straipsnio tikslas yra pateikti modernios demokratijos sampratos kri­tiką menkai politinės filosofijos išnaudotu būdu, keliant tokį klausimą: ar liaudies suverenumo ir piliečių socialinės lygybės principais grįsta moderni demokratija gali būti vadinama politine santvarka? Abejonė dėl demokrati­jos priskyrimo politinių santvarkų šeimai yra gana naujas būdas pažvelgti į paskutinių kelių amžių politinėje filosofijoje nagrinėjamus atstovaujamo­sios demokratijos vidinius prieštaravimus. Straipsnyje, daugiausia remiantis Apšvietos epochos ir XIX a. prancūzų demokratijos mąstytojų mintimis, na­grinėjamos priežastys, kodėl moderni demokratijos samprata yra pasmerkta blaškytis tarp socialinių mokslų skatinamo redukcinio požiūrio į politiką ir kone sakralią formą įgavusio, tačiau turinio prasme tuščio jos idealizavimo. Mėginama išsiaiškinti, kokie galėtų būti politinės filosofijos uždaviniai, sie­kiant išgryninti modernios demokratijos sąvoką nuo dogmatiškai suprantamų jos atributų. Straipsnyje plėtojama mintis, kad moderni demokratija reiškia nebe politinę santvarką, o veikiau valdžios legitimacijos principą, kuris struktūriškai primena religijos imitaciją – t. y. pseudoreligiją.

ABSTRAK Zakat merupakan salah satu rukun Islam yang pelaksanaannya didasarkan pada syariat / hukum Islam. Selain sebagai ibadah ritual, zakat juga merupakan ibadah sosial dan memiliki dimensi politik dikaitkan dengan keterlibatan negara dalam pengelolaannya. Pengelolaan zakat telah mengarah pada struktur yang formal, kolektif, terorganisir dan permanen sejak masa Nabi Muhammad shallallahu "alaihi wa sallam. Seiring perkembangan wilayah kekuasaan Islam, tingkat perekonomian yang semakin maju dan struktur pemerintahan yang semakin kompleks, kebijakan pengelolaan zakat berubah secara dinamis sesuai perubahan zaman. Bentuk pengelolaan zakat dan keterlibatan negara dalam pengelolaan zakat pun bermacam-macam. Pengelolaan zakat di Indonesia juga mengalami perkembangan yang sedemikian rupa. Sebagai negara yang memiliki populasi penduduk Muslim terbesar di dunia, persoalan zakat pun menjadi tak dapat dipisahkan dari kehidupan sosial masyarakat Indonesia. Negara Indonesia bukanlah negara agama / negara Islam, di mana syariat agama Islam dijadikan sebagai landasan konstitusi negara, melainkan negara demokrasi yang menjadikan nilai-nilai keagamaan sebagai landasan konstitusi. Di negara-negara yang menjadikan agama Islam sebagai landasan konstitusi negara, pelaksanaan zakat adalah suatu kewajiban. Ada pemaksaan dari negara kepada warga negara untuk membayar zakat dan terdapat sanksi atas kelalaian pembayaran zakat. Di negara-negara ini, zakat dimasukkan dalam sistem keuangan negara, bahkan bisa dikatakan sebagai pajak wajib umat Islam karena negara tersebut tidak membebankan pajak kepada pemeluk agama Islam kecuali zakat. Dalam penulisan makalah ini, penulis memfokuskan permasalahan pada rumusan masalah : "Apa peran negara dalam pengelolaan zakat umat Islam di Indonesia?". Berdasarkan hasil pembahasan, penulis menyimpulkan bahwa Negara tidak memaksa terhadap warga negara Indonesia dalam membayar zakat karena pembayaran zakat di Indonesia adalah bersifat sukarela. Namun, negara berperan dalam hal pengelolaan zakat karena berhubungan dengan kepentingan umum di mana dana zakat dari umat Islam dikumpulkan dan dikelola dan agar tujuan dari pengelolaan tersebut tercapai dan tidak ada hak umat Islam yang dilanggar. Dalam hal pengelolaan zakat umat Islam di Indonesia, negara berperan sebagai regulator, pengelola dan pengawas. Kata kunci : Peran negara, pengelolaan zakat 1 ABSTRACT Zakat is one of the pillars of Islam that its implementation is based on sharia / Islamic law. Aside from being a ritual worship, zakat is also a social worship and has a political dimension linked to the involvement of the state in its management. Zakat management has led to a formal, collective, organized and permanent structure since the time of Prophet Muhammad peace be upon him. As the development of Islamic territory, the increasingly advanced level of the economy and the increasingly complex government structure, zakat management policies changed dynamically according to the changing times. Forms of zakat management and state involvement in the management of zakat also vary. The management of zakat in Indonesia has also developed in such a way. As a country that has the largest Muslim population in the world, the issue of zakat became inseparable from the social life of Indonesian society. The State of Indonesia is not a state of religion / Islamic state, where Islamic Shari'a is used as the foundation of the constitution of the state, but a democracy that makes religious values the foundation of the constitution. In countries which make Islam the foundation of the state constitution, the implementation of zakat is an obligation. There is coercion from the state to the citizens to pay zakat and there are sanctions for the negligence of zakat payment. In these countries, zakat is incorporated into the state's financial system, it can even be regarded as a compulsory tax for Muslims because it does not impose tax on Muslims except zakat. In writing this paper, the authors focus the problem on : "What is the role of the state in the management of Muslims" zakat in Indonesia?". Based on the results of the discussion, the authors conclude that the state does not force against the citizens of Indonesia in paying zakat because the payment of zakat in Indonesia is voluntary. However, the state plays a role in the management of zakat because it deals with the public interest in which zakat funds from Muslims are collected and managed and for the purpose of the management is achieved and no rights of Muslims are violated. In terms of Islamic zakat management in Indonesia, the state acts as regulator, manager and supervisor. Keywords: Role of state, Management of zakat

La tesi consiste in un elaborato scritto, incentrato su alcuni aspetti tematici dell'opera drammaturgica di Christopher Marlowe, autore elisabettiano vissuto dal 1564 al 1593. Conseguentemente, le sette opere marlowiane sono prese in considerazione per valutare questioni, conflitti, problematiche ed innovazioni, nonché per approfondire gli aspetti strettamente drammaturgici, quali personaggi, trame delle opere e differenze qualitative tra le stesse. Al termine del lavoro, una conclusione riassuntiva cercherà di delineare quella che è stata la fortuna editoriale e scenica di questo autore, un autore tendenzialmente dimenticato e lentamente riscoperto a partire dal XX secolo. In Italia, ed in generale fuori dall'Inghilterra, l'opera di Marlowe tarda ancora ad essere considerata, anche se non sono mancate messinscene o rielaborazioni da parte dei grandi nomi del teatro del '900. Tramite questa tesi si intende addentrarsi nell'opera marlowiana evitando il confronto (giustificato, ma spesso invasivo) con i lavori di un grande e più fortunato contemporaneo, William Shakespeare. Nonostante la sua scomparsa a soli ventinove anni, Marlowe ha fornito molte possibilità di riflessione sul mondo nonché innovazioni al teatro stesso, e si ritiene quindi utile avvicinarsi maggiormente a questo autore, date le sue qualità drammaturgiche ed ideologiche. La scena di Marlowe è una scena potente ed imponente, violenta, che alterna rumoroso e silenzioso, l'estroverso e l'introverso. Le tragedie di questo autore avrebbero ancora molto da dire ai nostri giorni, nonostante i lunghi momenti di silenzio che hanno dovuto subire sia a causa della censura che per una forma di sottovalutazione ed indifferenza da parte dei postumi. La lungimiranza ed il valore riflessivo riscontrabile in Marlowe può tornare nuovamente comprensibile ai giorni nostri, può essere colta dalle consapevolezze che il nostro contemporaneo ci permette di raggiungere. Marlowe è un autore che non rimane indifferente ai suoi lettori/spettatori: positivo o negativo che sia il giudizio nei suoi confronti, chi conosce queste opere non può non esserne colpito. L'elaborato è suddiviso in due parti. La prima di queste, intitolata Sangue, religione, potere è a sua volta suddivisa in due capitoli, ovvero Fede, passione e politica e Aspirare a Dio. Ambedue questi capitoli sono dedicati a ricostruire ed approfondire le trame delle opere prese in considerazione: nel primo capitolo vengono trattati La strage di Parigi, l'Edoardo II e L'ebreo di Malta; nel secondo, invece, troviamo il Tamerlano il Grande Parte I, il Tamerlano il Grande Parte II ed Il dottor Faust. Il capitolo conclusivo di questa prima parte si incentra a ricostruire il Didone, regina di Cartagine. La seconda parte è invece suddivisa in più capitoli: Ironia e farsa; Amore, sessualità, personaggi femminili; Individualità e collettività tra vecchio e nuovo mondo. Come i titoli stessi suggeriscono, questa seconda parte dell'elaborato, complementare alla prima, tende ad approfondire ulteriormente alcune tematiche presenti nella drammaturgia di Marlowe, avvicinandosi ancor più ai personaggi e al pensiero, implicito o esplicito, dell'autore. Anche qui sarà presente un capitolo conclusivo, che tenterà stavolta di riflettere su come le opere marlowiane possono essere recepite da un eventuale lettore o spettatore, e di come e perché questi lavori sono spesso risultati scandalosi, scioccanti, anti-convenzionali. Le due parti della tesi sono precedute da una Premessa biografica, che introduce al lavoro di questo drammaturgo inglese cercando di ricostruire una cronologia della composizione delle sue opere, e delle problematiche che si riscontrano nel voler perseguire questo intento. Le uniche opere di cui abbiamo maggior certezza sono le due parti del Tamerlano il grande, pubblicate nel 1590 sotto supervisione dell'autore. Le altre pubblicazioni sono postume, e non è facile quindi stabilire un ordine preciso. Il Didone, regina di Cartagine è stato tuttavia scritto durante gli anni universitari di Marlowe, dunque entro il 1587, e corrisponde quindi alla sua prima opera. Se i due Tamerlano sono stati scritti entro il 1590 (forse nel 1587-88), non sappiamo riguardo l'Edoardo II, Il dottor Faust, La strage di Parigi, L'ebreo di Malta. I saggi di riferimento presi in considerazione per l'elaborato sono sia in lingua italiana che in lingua inglese. Le edizioni dei testi drammaturgici sono diverse, anche se per le traduzioni in italiano sono state privilegiate le versioni di Rodolfo Wilcock pubblicate in un unico volumetto da Adelphi (2002).

This dissertation is an ethnographic work of the interethnic relationships between Butonese residents of the Moluccas with native Moluccans and ethnic Chinese Moluccans, specifically in the ways the Butonese deal with their identity as an "outsider" (pendatang) in the realm of urban marketplaces and exchanges commodities in the rural areas. The common ground of the relationship is based on debt and exchanges commodities. It is the nature of the debt and exchanges that brings the contravenes of the ethnic relationships. On the one hand, the Butonese have grateful feelings for the generosity of the native Moluccans in providing land for them to farm, but on the other hand, the Butonese feel they are exploited when it comes to reciprocity. Likewise, the Butonese need and rely on the roles of the Chinese traders to provide money and goods, but from their exchange experiences, the Butonese realize that ethnic Chinese have economic interests behind their various generosities. These exchanges lie in mutual suspicion, lack of trust, and trickery. This kind of paradox is historically exacerbated by the social context of a post-conflict society that has not accomplished peace and reconciliation in people's everyday interactions, thus the encounters between Butonese farmers with ethnic Chinese in the shops and the encounters between urban Butonese traders with native Moluccans in the marketplaces do not necessarily represent peace after the conflict, but rather a relationship that is built based on the pragmatic motives of reciprocity and ongoing mutual suspicions. The main question of this dissertation is how the Butonese, seen as pendatang ("outsiders")and pedagang (trader) in the Moluccas, are not only in struggle over their citizenship, but are also surviving in the realm of economic exchanges. Practically, this dissertation also questions what kind of reciprocities and contravenes consist in the interethnic reciprocity. Focusing on the ethnic correspondences after the conflict and after the decentralization policies of the late 1990s, this dissertation provides the narrations of the Butonese struggling to realign their position that is seen as "second-class". Efforts to be entangled with and be recognized by the autochthonous Moluccans demonstrate that identity is interchangeable. It can be solidified, but in the other contexts, identity can be very messy and fluid. In the post-decentralization era, Butonese have begun to realize that ethnic identity matters. In south Seram Island, rural democratization followed by state funds has opened each neighborhood, regardless of the status of its residents as natives or migrants, to have their own village administration. Rural Butonese have started to ask for their own sovereign kampung (neighborhood) to separate them from the native Moluccan tuan dusun (landowner). Meanwhile, urban Butonese traders in Ambon create their sovereign spaces in the marketplaces to block against the domination of failed local Moluccan class traders. All of these cases, both in the urban and rural areas, demonstrate the solidification of ethnic identity in the post-conflict and decentralization era. Nonetheless, the solidification of ethnicities and religions is always 'violated' by "weird" stories such as sex affairs and casual relations during rural workdays and pig-hunting cooperation in the garden between the Moluccans and the Butonese, or the Christians and the Muslims. Influences such as love, lust, and anxiety against an uncontrollable pest, as well as feelings of regret after the conflict, make the solidification of ethnic and religious consciousness sometimes irrelevant. The solidification of ethnic belonging becomes even more in question when in an attempt to be recognized as a citizen of the Moluccas, the Butonese create stories about their "poetics of place" in their lives before the conflict, their memories of their involvement in the war and their return from being displaced from their own origins in Buton to Moluccas. These narrations demonstrate that the Butonese in the Moluccans have a greater sense of belonging to the Moluccas rather than to their own origins in Buton, Southeast Sulawesi. Nonetheless, although the Butonese have this sense of belonging to the Moluccas, it does not permit them to be easily accepted as ' Moluccan' given their involvement in trade and as tenants for the cash crops that make them inherently seen as "outsiders". Thus, this dissertation describes that identity and ethnic relationship are about enigmatic stories of contravenes such as in the nature of debt, gift exchanges, and reciprocity.

Шляхом проведення епістемологічної оцінки в статті здійснено спробу подолання утопічних й дистопічних міркувань, які превалюють в судженнях щодо впливу Інтернету на організацію публічної сфери, а також проведено постмодерністський перегляд теорії Ю. Габермаса з точки зору сучасної медіа-революції. Обґрунтовано формування не-егалітарної мережевої публічної сфери, яка постає як паралельні дискурсивні арени, на яких члени соціальних груп виробляють і розповсюджують контрдискурси, що в свою чергу дозволяє їм формулювати опозиційні інтерпретації власних ідентичностей, інтересів та потреб. Зроблено висновок про те, що демократія виявляє себе не стільки в кібер-просторі, скільки через реальну структуру суспільних відносин, що дозволяє виконувати ряд завдань, серед яких розвиток інституту громадського діалогу та формування соціальної солідарності. Разом з тим вказано, що відбувається значне послаблення символічної влади традиційних відправників повідомлень (інститутів влади), що здійснюють управління за допомогою історично закодованих соціальних практик (як-то: політична ідеологія, релігія, традиційні цінності). Вказано на ряд факторів, які компрометують репрезентативність віртуальної сфери, а саме: нерівність доступу до інформації, фрагментація політичного дискурсу, мімікрія до існуючої політичної культури, а не створення нової. Підкреслено вагому перспективу в розробці життєздатних варіантів цифрового майбутнього й конфігурації моделей позитивних зрушень. ; Through an epistemological assessment, the article attempts to overcome utopian and dystopian considerations, which prevail in judgments about the influence of the Internet on the organization of the public sphere, as well as carries out a postmodern revision of Habermasian theory from the point of view of the modern media revolution. The study substantiates the formation of a non-egalitarian network public sphere, which manifests itself as parallel discursive arenas, where members of social groups produce and disseminate counter-discourses. This in turn allows them to formulate oppositional interpretations of their own identities, needs and interests. It is concluded that democracy manifests itself not so much in cyber-space as it does through the real structure of social relations, which allows performing a number of tasks, namely: to develop the institution of public dialogue and to form social solidarity. At the same time, it is pointed out that there is a significant weakening of the symbolic power of traditional communicators (power institutions) that govern with the help of historically coded social practices (such as political ideology, religion, traditional values). At the same time the study demonstrates that each of the advantages of the Internet could be construed as a disadvantage. There are a number of factors that compromise the representativeness of the virtual sphere, namely: the inequality of access to information, the fragmentation of political discourse, mimicry to the existing political culture, and not the creation of a new one. Moreover, the modern public sphere is deeply wounded by the intrusion of PR, which violates the claim to truthfulness and marks the abandonment of criteria of rationality which once shaped public argument. The article underlines a significant perspective in the development of viable options for the digital future and models for making positive changes. On the one hand there is the vision of the electronic agora made possible by new technology and implemented through decentralized networks. And from the other hand there is a misgiving about the way electronic communications media already have pre–empted public discussions by turning media content into commodities. But somehow or other the digital public sphere may be richer and more complicated than the existing literature suggests. ; Путем проведения эпистемологической оценки в статье предпринята попытка преодоления утопических и дистопических соображений, которые превалируют в суждениях о влиянии Интернета на организацию публичной сферы, а также проведен постмодернистский пересмотр теории Ю. Хабермаса с точки зрения современной медиа-революции. Обосновано формирование неэгалитарной сетевой публичной сферы, которая проявляет себя как параллельные дискурсивные арены, где члены социальных групп производят и распространяют контрдискурсы, что в свою очередь позволяет им формулировать оппозиционные интерпретации собственных идентичностей, потребностей и интересов. Сделан вывод о том, что демократия проявляется не столько в кибер-пространстве, сколько через реальную структуру общественных отношений, которая позволяет выполнять ряд задач, а именно: развивать институт общественного диалога и формировать социальную солидарность. Вместе с тем указано, что происходит значительное ослабление символической власти традиционных коммуникаторов (институтов власти), которые осуществляют управление с помощью исторически закодированных социальных практик (как-то: политическая идеология, религия, традиционные ценности). Указан ряд факторов, которые компрометируют репрезентативность виртуальной сферы, а именно: неравенство доступа к информации, фрагментация политического дискурса, мимикрия по отношению к существующей политической культуре, а не создание новой. Подчеркнута весомая перспектива в разработке жизнеспособных вариантов цифрового будущего и конфигураций моделей для осуществления положительных изменений.

Religion, ideology and traditionalism in Japan from Meiji period. Introduction into the issueIn many ways reminiscent of the situation today, the end of the 19th century saw ethnically and religiously based political conflicts throughout the world. Within the context of global nation building the postulation of respective culturally indigenous traditions played a central role, a concept called "nativism" in cultural anthropology. In this process indigenous, usually strongly religiously influenced (national) traditions were contrasted with the modern global civilization spanning national borders. Thus, the realm of "tradition" was defined as ethnic and therefore "authentic", while modernity was potentially seen as supranational–that is to say, foreign, therefore standing in opposition to the allegedly traditional and indigenous cultures of the respective regions or nations. But when going deeper into this conflict, the highly complicated and diverse structure of the problem becomes apparent. Hardly any other academic theory has had such a revolutionary influence in this respect as that of the so called "invented traditions". Its most basic insight is that the generally used binary antagonism of "tradition" vs. "modernity", which appears so concise and stringent, is by no means sufficient to describe the complexity of the historical process, but requires at least one additional, third category: that of intentionally adjusted, created, or "invented" traditions. The late scholar Eric J. Hobsbawm and his colleagues must be thanked for their pioneering studies in this area which have shed light on the worldwide genesis of such artificial and often intentionally created national traditions which only pretend to be old. But it was another author, Dietmar Rothermund, who already before Hobsbawm et al. undertook a critical methodological step forward toward further clarification. In his research on modern India and especially the ideology of Hindu nationalism, he invented the term of "traditionalism" in this respect. Meiji Japan played a prominent role within this global process of nation building and religious nativism. So it seems especially productive to discuss the theories and problems of "invented traditions" and "traditionalism" in the light of the Japanese case. Not only for the Japanologist as a regional specialist but also for the general historian it could be extremely fruitful to take the Japanese case into account when talking about the anthropology of nation, since it is generally high time to realize that the study of history cannot be reduced to a eurocentric or western view of the world. Religia, ideologia i tradycjonalizm w Japonii od okresu Meiji. Wprowadzenie do problematykiDzisiejsza sytuacja, pod wieloma względami, przypomina XIX-wieczne światowe polityczne konflikty determinowane etnicznie i religijnie. W kontekście globalnych procesów narodowotwórczych centralną rolę nadal odgrywają postulaty wykorzystujące odwołania do indywidualnych tradycji kulturowych, nazywane w antropologii kulturowej "natywizmem". W tym procesie miejscowe – zwykle o silnie religijnych wpływach – (narodowe) tradycje zostały skontrastowane z nowoczesnymi globalnymi cywilizacjami obejmującymi granice narodowe. Sfera "tradycji" została zdefiniowana jako etniczna, a zatem "autentyczna", podczas gdy nowoczesność jest postrzegana jako potencjalnie "ponadnarodowa" – to znaczy zagraniczna – i dlatego stojąca w opozycji do rzekomo tradycyjnych i rdzennych kultur poszczególnych regionów i narodów. Struktura problemu stanie się bardziej widoczna i zróżnicowana, kiedy spojrzymy głębiej wewnątrz tego konfliktu. W żadnym innym przypadku akademicka teoria nie miała tak rewolucyjnego wpływu, jaki miała koncepcja "wynalezienia tradycji". W najbardziej podstawowym rozumieniu wykorzystany w niej bianarny antagonizm "tradycja" vs. "nowoczesność", który pojawia się zwięźle i rygorystycznie, okazuje się niewystarczający dla opisania złożoności procesu historycznego. Wymaga ona co najmniej jednej dodatkowej, trzeciej, kategorii dotyczącej celowej zmiany, tworzenia lub "wynalezienia" tradycji. Należą się podziękowania nieżyjącemu już Ericowi J. Hobsbawmowi i jego kolegom za ich pionierskie badania w tej dziedzinie, które przyczyniły się do zrozumienia genezy sztucznych i często celowo utworzonych tradycji narodowych, które tylko udają, że są stare. Innym autorem, który jeszcze przed Hobsbawmem i innymi określił podstawy metodologiczne i wyznaczył kierunek dalszego rozwoju badań, był Dietmar Rothermund. Badając nowożytne Indie, a dokładnie ideologię hinduskiego nacjonalizmu, wynalazł on pojęcie "tradycjonalizmu". Japonia w okresie Meiji odgrywała ważną rolę w globalnym procesie narodowotwórczym i religijnego natywizmu. Dlatego też szczególnie ważne jest omówienie teorii i problemu "wynalezienia tradycji" i "tradycjonalizmu" na przypadku japońskim. Okazać się to może przydatne nie tylko dla japonologów, jako specjalistów od tego regionu, lecz przede wszystkim historyków, który powinni uwzględnić przypadek Japonii w badaniach nad atropologią narodu. Nawyższy już czas, abyśmy uświadomili sobie, że badanie historii nie może być ograniczone do europocentrycznego lub zachodniocentrycznego postrzegania świata.

International audience ; . À l'heure des commémorations du vingtième anniversaire de l'assassinat d'Yitzhak Rabin, les populations israélienne et palestinienne sont à nouveau emportées dans une spirale de violences avec le développement de ce qui est désormais nommé sous l'expression «d'intifada des couteaux» ; événement qui prend lui-même place vingt-huit après la première intifada. La non-résolution du conflit, dont les racines ont quasiment un siècle si l'on considère que la Déclaration Balfour de 1917 est à la source des premiers heurts entre les deux communautés, place les populations dans un quotidien qui depuis cette date n'aura connu qu'une seule véritable période d'optimisme avec le processus d'Oslo (1993), qui conduira à la mort d'Ytzhak Rabin. Aujourd'hui, comme hier, l'analyse politique ne fait que confirmer les tensions et souligner la ligne dure qu'emprunte le gouvernement israélien dirigé par Benyamin Netanyahou, montrant ainsi la dimension inextricable de la situation et le drame renouvelé que constitue le nombre de vies perdues qu'entraine chacun de ces moments de violence. L'actualité du conflit israélo-palestinien retenant toute l'attention de la presse internationale, cette dernière ne peut traiter que de manière épisodique de questions dites de société. Il est ainsi fait témoignage de thématiques relatives à la précarité sociale grandissante en Israël (comme en 2011 avec la « révolte des tentes »), à la religion avec la question de la montée de l'ultra-orthodoxie, ou bien encore des dangers que peut représenter l'expression d'identités sexuelles. Les articles diffusés par la presse française sur la Gay Pride de Jérusalem où l'attaque au couteau dont été victimes six personnes, parmi lesquelles l'une d'entre elles a perdu la vie suite à ses blessures, ont témoigné tragiquement de l'existence de tensions sociales qui viennent s'ajouter à la question du conflit. C'est également un autre drame qui a pu mettre en lumière à l'échelle internationale le fait qu'Israël n'est en rien en marge des questions migratoires que connaît le Moyen-Orient depuis plus d'une dizaine d'années. À la mi-octobre, lors d'une attaque contre un soldat israélien à la gare routière de Be'er Sheva, Haftom Zarhum, un demandeur d'asile érythréen, est décédé suite aux blessures que lui avaient infligées les tirs d'un officier de sécurité qui l'avait pris pour l'un des assaillants. Un changement de régime migratoire De 1948 jusqu'aux années 1990, une seule figure du migrant domine le champ des études migratoires en Israël: l'immigrant juif (oleh) dont la migration se voit décrite dans un vocabulaire puisé dans le champ du religieux et s'exercer dans le cadre d'une législation qui marque également par son appellation (la Loi du Retour) l'unicité du lien qu'a souhaité tisser dès sa création l'État d'Israël avec sa diaspora. Comme de nombreux travaux ont pu le souligner, ce modèle migratoire unique a connu de nombreuses évolutions depuis 1948 et a notamment pu voir émerger de nouvelles dynamiques migratoires. Leurs origines restent globalement simples à identifier puisqu'elles sont issues d'un double mouvement qu'auront été le bouclage des territoires palestiniens-et son corollaire la nécessité d'ouvrir les frontières israéliennes à une migration de main-d'oeuvre étrangère pour alimenter les secteurs de la construction et de l'agriculture-et plus récemment, la confirmation de l'inscription d'Israël dans le champ des réseaux transnationaux de la mobilité internationale, qui ont fait de cet État l'une des destinations possibles pour des personnes en quête de ressources ou bien encore un refuge dans un espace régional particulièrement instable et où un nombre toujours important de populations sont contraintes à l'exil. En l'espace d'une soixantaine d'années, l'État d'Israël a vu s'opérer une recomposition et une diversification de ses flux migratoires dont nul ne pouvait imaginer l'ampleur et les conséquences qu'une telle dynamique pourrait avoir au sein de cette société. Pour décrire cette réalité, différents angles d'observation peuvent être privilégiés. En premier lieu, dans une perspective démographique, si la population juive du pays a connu une croissance importante depuis 1948, la source et l'intensité de celle-ci n'a eu de cesse de changer : sur la période 1948-1960, le taux de croissance annuel de la population était de 9,2% et ce dynamisme reposait principalement sur un solde migratoire extrêmement positif alors qu'aujourd'hui, il se maintient à 1,7% et la balance migratoire ne compose plus que 11% de la croissance démographique totale Graphe 1-Dynamique démographique israélienne (1948-2013) Source : Bureau central des statistiques d'Israël

U ovom prikazu autor analizira ekumenske i dijaloške poruke papâ koji su do sada posjećivali Bosnu i Hercegovinu i Republiku Hrvatsku u posljednjih dvadesetak godina, od 1994. do 2015. Ostvareno je sedam takvih pohoda: pet danas svetoga Ivana Pavla II.: tri Hrvatskoj (1994., 1998. i 2003.) i dva Bosni i Hercegovini (1997. i 2003.), te po jedan Benedikta XVI. (Hrvatskoj 2011.) i Franje (Bosni i Hercegovini 2015.). Još je jedan, a to je trebao biti prvi, bio posve pripremljen, ali neostvaren: pohod Ivana Pavla II. Sarajevu 1994. Budući da su objavljeni i svi za tu prigodu pripravljeni govori i poruke, i oni su uvršteni u ovaj pregled. Snagom svojega primata u Kristovoj Crkvi, a poštujući i naglašavajući sinodalnost kao način djelovanja episkopata i cijele Crkve, pape su pozivali na sprečavanje i obustavu rata, dok je on bjesnio ovim krajevima, na pravedan mir, zatim na opraštanje i pomirenje narodâ koji su do jučer međusobno ratovali, na odgovornost političkih vođa za pravedan mir i prosperitet svojih naroda. Posebno su pozivali vjernike da na temelju onoga što im je zajedničko, upravo kao vjernici dadu u tome svoj doprinos: kršćani Katoličke i Srpske Pravoslavne Crkve snagom svojega krštenja i vjere u Isusa Krista Spasitelja, a zajedno s njima i sljedbenici islama i židovstva, na temelju vjere u istoga Boga Stvoritelja. Na svim pohodima pape su slali osobito snažne ekumenske i dijaloške poruke, a redovito su se susretali i s predstavnicima drugih kršćanskih Crkava i drugih vjerskih zajednica. U Bosni i Hercegovini posebno su bili naglašeni susreti s Međureligijskim vijećem koje okuplja najistaknutije predstavnike Katoličke Crkve, Srpske Pravoslavne Crkve, Islamske te Židovske zajednice, a papa Ivan Pavao II., prigodom posjeta Sarajevu 1997., dodijelio je Međunarodnu nagradu za mir Ivan XXIII. četirima humanitarnim udrugama vezanim uz četiri vjerske zajednice u BiH: katoličkom Caritasu Biskupske konferencije BiH, pravoslavnom Dobrotvoru, muslimanskom Merhametu te židovskoj La Benevolenciji. Mir, pomirenje, opraštanje, na što su posebno pozvani svi vjernici, suradnja i solidarnost, vrednote su na kojima treba graditi dobru budućnost ovih država i naroda. Te poruke autor prezentira u ovom radu kronološkim redom pohoda papâ. ; In the article, the author analyzes ecumenical and dialogue messages of the Popes who visited Bosnia and Herzegovina and Croatia between 1994 and 2015. There were seven visits: five by Saint John Paul II, three to Croatia (1994, 1998, and 2003), and two to Bosnia and Herzegovina (1997 and 2003); one by Pope Benedict XVI (Croatia 2011), and one by Pope Francis (Bosnia and Herzegovina 2015). A visit to Bosnia and Herzegovina by John Paul II in 1994 was scheduled but did not take place. Since all the speeches and messages were prepared for this visit, these are covered in this overview. Respecting and accentuating synodality as a way of acting by bishops and the entire Church, and invoking the authority of their primacy in Christ's Church, and at a time of war in this country, the Popes called for the conflict to end and for further conflict to be prevented, for a just peace, for forgiveness and reconciliation among those who had recently fought against one another, and for leaders to take responsibility for delivering a just peace and prosperity to their people. The Popes urged people of faith to recognize what they had in common and to make a contribution on the basis of their faith, Catholics and Orthodox on the strength of their baptism and their faith in the Savior Jesus Christ, and together with them followers of Islam and the Jewish religion on the basis of the same faith in the Creator God. During their visits, the Popes especially emphasized strong ecumenical and dialogue messages and met with representatives of other Christian and religious communities. In Bosnia and Herzegovina, meetings with the Interreligious Council were highlighted, bringing together the most prominent representatives of the Catholic Church, the Orthodox Church, and the Islamic and Jewish religious communities. During his visit to Sarajevo in 1997, Pope John Paul II awarded the John XXIII international peace prize to four humanitarian organizations related to four religious communities in Bosnia and Herzegovina: Caritas of the Bishop's Conference of Bosnia and Herzegovina, Dobrotvor from the Orthodox Church, Merhamet from the Islamic religious community, and La Benevolencia from the Jewish religious community. The faithful are especially called to peace, forgiveness, and reconciliation, and cooperation and solidarity are values on which the future of the people should be built. The author introduces these messages following the chronological order of the pastoral visits.

У статті розглянуто особливості спадкоємності у розвої релігійної культури. Релігійна спадкоємність є дихотомією усталеності та мінливості, розкриваючи архаїчне в нових умовах, визначає використання діалектичної методології дослідження як провідної. Метою статті є аналіз змісту спадкоємності у розвитку релігійної культури. Релігійна культура є суспільна діяльність, заснована на системі історично сформованих релігійних відносин, уявлень, знань та практики, утворених на їх базі релігійних інституцій, матеріальних та духовних наслідків, успадкованих та розвинутих нащадками. Спадкоємність є зв'язком поколінь, що забезпечує передачу спадкового досвіду. Релігійна культура складається з релігійних: свідомості, діяльності, інституцій, які мають зовнішні та внутрішні складові, де свідомість представляється релігійним світоглядом, спадкоємна діяльність віруючих розділяється на репродуктивну, націлену на типовий результат, та творчу, пов'язану із досягненням мети новими засобами в нових умовах. Релігійне новаторство стимулюється мінливістю культурно-історичних причин. Особливістю релігійної спадкоємності є її: склад з сталого доктринального ядра і засобів його інтерпретації у нових умовах; ідеалізація минулого, нове в релігійній культурі розглядається як повернуте старе, що творить ілюзію «непідвладності» змінам. ; Features of ancestral in the development of religious culture have been studied in the article. The aim of this article is to examine the contents of internal ancestral in the development of religious culture. Religious ancestral shows the dichotomy of stability and variability in religious traditions and principles of renewal. It reveals archaic in new contexts and thus makes the use of dialectical methodology to be a main research tool. Religious culture is a social activity, which is based on a system of historical religious relations, perceptions, knowledge and practices, religious institutions established on their basis, material and spiritual consequences received. These consequences are inherited and developed by natives in accordance with historical conditions.Ancestral is understood as category of cultural development. The viability of religious culture is provided by interrelationships of its various components. It guarantees the functionality of the broadcast experience transition and mechanisms of its renewal. Ancestral mechanisms of religious culture have been revealed in the dialectical unity of its material and spiritual forms. The components of religious culture are: religious consciousness, religious activities and religious institutions, which are divided into external and internal structure. The external structures, which represent religion in the world of social phenomena, consist of a religious doctrine that defines relations of followers with higher world. The internal structure of religious culture includes such elements, which provide the variability within the confessional content depending on social conditions. Social activities of religious subjects in the process of hereditary transmission is divided into the reproductive one, which is aimed at obtaining of sustainable results by known tools, and the creative one, which is related with the fulfillment of known purpose by new tools in the new environment. Sacredness belongs to Religious traditions are characterized by sacredness, which implies their "perpetuation" .Religious innovation is stimulated by the complex of cultural and historical reasons and by the inconsistency of organizational principles of the majority of traditional churches to democratic conditions. Religious organizations and institutions, which unite fellow believers, regulate their religious activities. The religious relationships are a projection of human relations towards hypostatization entities in human relations. Heritable religious social relations, in formal way, are cut to the speech ones, which happen through the mediation of cult objects and personalized ones, which are committed between believers and leaders of religious communities, and mediated through idealized forms of deities. The characterizing feature of the religious continuity is its activity being a part of identifying sustainable doctrinal core and means of its interpretation in the new environment; idealization of the past, new things in religious culture are seen as turned old, and this creates the illusion of "timeless" changes. ; В статье рассмотрены особенности преемственности в развитии религиозной культуры. Религиозная преемственность является дихотомией устойчивости и изменчивости, раскрывая архаичное в новых условиях, определяет использование диалектической методологии исследования как ведущей. Целью статьи является анализ содержания преемственности в развитии религиозной культуры. Религиозная культура – общественная деятельность, основанная на системе исторически сложившихся религиозных отношений, представлений, знаний и практики, возникающих на их базе религиозных институтов, материальных и духовных последствий, унаследованных и развитых потомками. Преемственность – связь поколений, обеспечивающая передачу потомственного опыта. Религиозная культура состоит из религиозных: сознания, деятельности, институтов, имеющих внешние и внутренние составляющие, где сознание представляется религиозным мировоззрением. Деятельность верующих разделяется на репродуктивную, нацеленную на типичный результат, и творческую, связанную с достижением цели новыми средствами в новых условиях. Религиозные институты формируются изменчивостью культурно-исторических потребностей. Особенностью религиозной преемственности является ее: включение стабильного доктринального ядра и средств его интерпретации в новых условиях; идеализация прошлого, новое рассматривается как возвращение старого, творя иллюзию «неподвластности» изменениям.