Suchergebnisse

The article deals with the separation of church and state as the key historical turning point in the creation of one of the fundamental determining factors of contemporary states and political systems. The author gives an account of the contributions of the American and European political traditions, and presents a very comprehensive historical context in which Christianity introduced a new model of relations between church and state. The Western tradition of church-state interrelations is essentially characterized by the problem of separation, and by various legal-political arrangements founded on the principle of separation of church and state. Consequently, the article aims to put forward some of the relevant ideas which contributed to the creation of the church separation principle, as well as some of the basic elements of the relations between church and state in contemporary political systems. Adapted from the source document.

Nakon uvoda autor obrađuje četiri teme: 1. osnutak, svrha i oblik pastoralno- informativnoga lista Crkva na kamenu, 2. četiri dosadašnja razdoblja lista Crkva na kamenu (komunističko razdoblje, razdoblje demokratskih izbora, Domovinskoga rata te poraća), 3. sadržajna strana Crkve na kamenu i 4. komunikacijski stav prema čitateljima i stav čitatelja prema Crkvi na kamenu. U zaključku se ističe kako je ovaj list od 1980. godine, kada ga je osnovao mostarsko-duvanjski biskup i apostolski upravitelj trebinjsko-mrkanski mons. Pavao Žanić, pa do sada odigrao veliku vjersku, povijesnu i kulturološku ulogu u Crkvi i društvu te da mu je trajna zadaća prinos boljitku života ljudi u društvenim i kršćanskim zajednicama na temelju Dekaloga, evanđeoskih i crkvenih zasada. ; After the introductory part the author analyzes four topics: 1. establishment, purpose and form of pastoral-informative newspaper Crkva na kamenu (Church on the rock), 2. four past periods of the newspaper Crkva na kamenu (communistic period, period of democratic elections, Croatian War of Independence and after-war period), 3. content side of the newspaper, 4. communication attitude to readers and readers' attitude to Crkva na kamenu. The conclusion points out that this newspaper since 1980, when it was founded by the bishop of Mostar-Duvno and Apostolic Administrator of Trebinje-Mrkan Mons. Pavao Žanić, till now has played a great religious, historical and cultural role in the Church and society and that its permanent task is contributing to the benefit of people in social and Christian communities on the basis of Decalogue, evangelical and Church foundations.

Demokracija označava pluralistički oblik upravljanja u kojemu se odluke donose izravnim ili neizravnim putem, većinom glasova. Članak se bavi analizom suodnosa demokratičnosti društva i stupnja demokratičnosti u upravljanju lokalnom baptističkom crkvom Saveza baptističkih crkava u Republici Hrvatskoj, koja je strukturno temeljena na kongregacijskome modelu upravljanja. ; Democracy is a pluralist form of government where the decisions are made directly or indirectly through the majority of votes. This article deals with analyzing the correlation between the level of democracy in society and the level of democracy in managing local Baptist churches in the Baptist Union in Croatia, which is structurally based on a congregational model of management.

Autor donosi izvore o osnutku dominikanskog samostana u Trogiru s posebnim osvrtom na širenje dominikanskog reda u hrvatskim krajevima u XIII. i XIV. stoljeću. Samostan je utemeljen nakon 1260. godine na predjelu Pasike izvan gradskih zidina kod crkvice sv. Franje Asiškog. Uz detaljne opise crkve i samostana kao i pregled temeljite rekonstrukcije samostanskih zgrada tijekom XIX. i XX. stoljeća, autor navodi bogati sakralni i umjetnički inventar. Posebice naglašava ulogu dominikanskog samostana u Trogiru kao i djelatnost uglednih članova ove zajednice na širem području. ; In the 13th century, two mendicant religious orders, the Dominican and the Franciscan, spread throughout the whole of Europe, promoting the ideas of equality, justice, piety and voluntary renunciation of ties to property. No more than a decade after the establishment of the order (1216), the Dominicans started to settle in the lands of the Croats. This preaching order, which primarily operated in urban units – in the centre of political, social, cultural and religious events – founded a base in Trogir some little time before 1243, and in the 1260s this became a monastery. Under the influence of the Cistercians, the Dominicans built hall churches, which differed according to the functionality of the rite. The Dominican churches were meant primarily for the laity, the choirs for the religious. The Trogir monastery in its typology follows the rules of construction – the spaces are arranged around a cloister – the church, choir, sacristy, bell tower, capitulary hall, kitchen, refectory, locutory and garden, while on the top there was dormitory and library. The Dominicans arrived in Trogir from the Split monastery of St Catherine of Alexandria. The town magistrate, Nikola Albertinov, who had the presentation to the little church of St Francis of Assisi in the area of Pasike, gave them a little church to the west of the city walls. After conflicts with the Trogir bishop, in 1365, Pope Clement IV acknowledged the lawfulness of their possession of the church and approved a plan for the construction of the monastery. However, around 1325, the church was enlarged, and in 1372, thanks to the generosity of the Kažotić and Andreis families, was extended, when the relief of the lunette of the main portal was made by Niccolò Dente known as Cervo from Venice. In the second half of the 16th century during a visitation by A. Valiero, six altars are mentioned, with a beautiful old altarpiece on the altar of St Catherine of Alexandria. In the early 17th century, as well as the large church, the Trogir Dominicans also had the Church of St Rochus alongside the southern walls of the city and the Church of St Mary outside the walls, with three altars. At the beginning of the 15th century the community used a house south of the church that was knocked down in 1412 to make room for the construction of the city walls on the town's south side. Today's monastery building was put up in 1425, as witnessed by the inscription incorporated into the eastern wall of the cloister. Major alterations were undertaken on the building of the monastery in the 19th and 20th centuries, when military units were quartered in it; and the monastery was thoroughly renovated before World War I. During the time of the English bombing in 1944, the northern wing was completely demolished, the roof of the church was destroyed, and the eastern and western wings suffered minor damage. The most celebrated member of the Trogir Dominican monastery was the 107 Blessed Augustin Kažotić (1260-1323) from a well-regarded Trogir family. He studied at the university of Paris, wrote several theological treatises, and held the offices of bishop of Zagreb and of Lucera. Also deserving of mention is the prior of the monastery in Trogir, baccalaureate and doctor of theology Vinko Andreis, who urged both the doge and the pope to come to the aid of Croatia against the Ottomans. In 1515 he was appointed papal commissioner for Illyria. In the 15th century, calligrapher and illuminator Fra Bartul was at work in the monastery, and another prominent figure is the priest Nikola Milinović, founder of the monastery of Holy Cross on Čiovo. The particular importance of the Trogir monastery came out at the end of the 16th and in the early 17th century, when a branch of the Zadar General College was opened in Trogir, with two degrees of university studies. At the end of the 18th century, the Trogir and Čiovo Dominicans were particularly prominent for their education in the theological and humanist sciences.

Rad je podijeljen na četiri dijela. U prvom dijelu se predstavlja nauk konstitucije Gaudium et spes o odnosu Crkve i politike. Obrađuje se: narav i svrha političke zajednice, suradnja svih u političkom životu te politička zajednica i Crkva. Stavovi Ivana Pavla II. o vjernicima u politici predstavljeni su prikazom dokumenta Sinode o laicima 1987.: Christifideles laici koji je objavljen 1990. Papa je snažno tražio od laika da se uključe u politički život i smatrao da je grijeh ne baviti se politikom, s mišlju: svi su predmet i protagonisti politike. Poziva se na promicanje solidarnosti i karitativnog rada kroz politiku. Crkva i laici su dužni evangelizirati društveno-ekonomski život kao i kulturu. Zatim se iznose osnovne ideje iz Katekizma Katoličke Crkve i na koncu se obrađuje Doktrinarna nota o katolicima u politici, Zbora za nauk vjere iz 2002. godine. Nauk novijih crkvenih dokumenata o ovoj temi može se sažeti ovako: Vlast i država izviru iz ljudske naravi i moralnog zakona, a onda to znači i da imaju i božanski izvor. One su potrebne za funkcioniranje ljudskog života. Opće dobro i poštovanje osobe ključni su kriteriji za prosudbu svake vlasti, političara, režima i stranke. Priznaje se autonomija i odvojenost Crkve i države. Priznaje se pluralizam stranaka i režima. Poziva se sve kršćane da se uključe u politički život, dapače grijeh je ne baviti se politikom. Ako se zakoni i vlast protive općem dobru i dobru osobe, onda se vjernik političar treba distancirati i ne glasati za takve zakone. Crkva treba biti kritička svijest i savjest društva. ; This article is divided into four parts. The first part presents the doctrine of the constitution as described in Gaudium et spes: in other words it deals with the relationship between church and politics. It deals with the nature and purpose of political community, the cooperation of all in political life, and the political community and the Church. The views of John Paul II on the role of believers in politics are presented through an analysis of the 1987 Synod document on the laity, Christifideles laici, which was published in 1990. The pope strongly urges the laity to become involved in political life and takes the position that abjuring from politics can be sinful, noting that all are subject to and all are protagonists in politics. The pope stresses the necessity of promoting solidarity and charitable works through politics. Church and laity are obliged to evangelize in social and economic life as well as culture. The paper goes on to present the basic ideas of the Catechism of the Catholic Church, and finally the ideas of the Doctrinal Note on Catholics in Politics, issued by the Congregation for the Doctrine of the Faith in 2002. The doctrine of recent Church documents on this topic may be summarized as follows: authority and the state stem from human nature and the moral law, and this means that they have a divine source. They are necessary for the functioning of human life. The common good and respect for persons are the key criteria for judging governments, politicians, regimes and parties. The autonomy and separation of church and state should be recognized. The pluralism of parties and regimes should be recognized. All Christians are called to become involved in political life: in fact, it is sinful not to be involved in politics. If laws or authorities are against the common good and the good of the person, then the believer politician should distance himself from such laws and authorities and should not vote for such laws. The Church should be a critical conscience of society.

Naš plan istraživanja će se usredotočiti na tri ključna elemen- ta. Prvi element je sam pojam krize; drugi je nit istraživanja, a to je socijalni nauk Katoličke crkve o krizi; treći je istraživanje konkret- nog slučaja, naime Katoličke Crkve u Portugalu te praktične primjene crkvenog nauka u vremenu krize. Kako bismo bolje razumjeli o čemu je riječ, ponajprije ćemo progovoriti o specifičnom kontekstu (suvreme- no post-industrijsko društvo) te o specifičnom povijesnom razdoblju (od kraja 19. st. do danas).Drugo, naš će govor biti u svezi s nekim neovisnim čimbenicima, poput financijskog, ekonomskog, političkog, kulturnog i antropološkog okvira u kojemu se nalazi moderno društvo. Treće, dijakronička i sinkronijska analizu mnogostrukih i neistraže- nih crkvenih prvotnih izvora omogućit će nam dublju spoznaju razvo- ja fenomena krize, razumijevanje njezinih posljedica, kao i tumačenje onoga što Crkva predlaže kao pomoć u nadvladavanju krize. Napo- kon, kako bismo dali dodatnu važnost našem istraživanju, fokusirat ćemo se na Portugal kako bismo vidjeli kako je, u kontekstu duboke društveno-ekonomske krize, Crkva djelovala u promicanju i praktici- ranju nove humanističke sinteze koja smješta čovjeka kao cilj i sredi- šte cjelokupnog društveno-ekonomskog života. ; Our research plan will focus on three key elements: one con- cept- the crisis; one research thread- the social doctrine of the Cat- holic Church on the crisis; one case study- the Portuguese Catholic Church and practical application of theology in the face of crisis. First, we will try to comprehend our dependent variable by inserting it in a specific context (contemporary post-industrial societies) and in a specific period of time (since the late XIX century until today). Secondly, we will make it interact with some independent variables such as the financial, economic, political, cultural and anthropologi- cal framework of modern societies. Thirdly, throughout a diachronic and synchronic analysis of the Church's multiple and unexplored primary sources we will be able to observe the evolution of the phe- nomenon, understand its modern consequences, and interpret the Church's proposition to overcome the crisis. Finally, in order to give greater substance to our research, we will focus on Portugal to see how, in a context of profound socio-economic crisis, the Chur- ch has been acting with a view to promoting and practicing a new humanistic synthesis that places man as the aim and centre of all socio-economic life.

Crkva sv. Mihajla u Stonu važan je spomenik srednjovjekovne graditeljske baštine šireg dubrovačkog prostora i jedini je sigurno potvrđeni spomenik tzv. južnodalmatinskog jednobrodnog kupolnog tipa na prostoru nekadašnjeg Zahumlja. Podignuta je na vrhu uzvisine Gradac, tj. brdu sv. Mihajla (kota 107), na mjestu ranijeg utvrđenja. Na temelju analize arhitekture Sv. Mihajla, kao i pripadajuće mu kamene opreme nastojalo se ukazati da je crkva predromaničkog podrijetla. Također, predloženo je da je zvonik (zapadno zdanje) izgrađen zajedno sa crkvom, jer tlocrtna zamisao stonske građevine (odnos dužine i širine, neznatno istaknuta apsida), njezine male dimenzije, kao i vertikalna stratigrafija (zvonik, ali i kupola), upućuju na funkciju tog zdanja podignutog kao dvorske kapele. Po svemu sudeći, crkva je od vremena podizanja bila posvećena arhanđelu Mihovilu, budući da je štovanje tog nebeskog vojskovođe, kao zaštitnika vladara i njihovih vojnih pohoda, bilo osobito rašireno među vladajućim slojem u ranom srednjem vijeku, pa bi ta znakovita posveta bila u skladu s njezinom funkcijom. Vrijeme izgradnje vladarske kapele sv. Mihajla najvjerojatnije bi trebalo dovesti u vezu s prvim, povijesno zasvjedočenim i najvažnijim zahumskim vladarom u Stonu - knezom Mihajlom Viševićem (prije 910.- nakon 928.), kada Ston biva upravnim i crkvenim sjedištem te sklavinije. Na osnovu analize mlađeg sloja skulpture iz Sv. Mihajla (monumentalni prozorski okviri i ulomak s ljudskim licem) i zidnih oslika, moguće je pretpostaviti da je vladarska kapela bila znatnije i raskošnije opremljena oko sredine 11. stoljeća. Imajući u vidu povijesna vrela o onodobnom Stonu predloženo je da je za tu obnovu bio zaslužan Stefan Vojislav (prije 1018.-43./50.), rodonačelnik dinastije Vojislavljevića. Na tu pretpostavku bi upućivao podatak da je Vojislav, nakon pobjede nad Bizantom i njegovim saveznicima (među kojima je bio ugledni zahumski knez Ljutovit), osvojio prijestolnicu zahumskih vladara. Da je u njoj neko vrijeme i boravio potvrđuje vijest koju donosi bizantski pisac Kekavmen - da je bio toparh u Stonu i da je zarobio dubrovačkoga stratega. Stoga osvajanje Stona, kao i slavna pobjeda nad Bizantom, ali i Ljutovitom koji je predvodio savezničku vojsku, nameće se kao mogući razlog zašto je Stefan Vojislav obnovio stonsku crkvu, točnije zabilježio svoj vojni trijumf u vladarskoj kapeli poraženog zahumskog vladara. Spomenuta obnova stonske crkve najvjerojatnije se dogodila u razdoblju između 1042/43. i 1050. godine, odnosno nakon Vojislavove pobjede i njegove smrti. ; St Michael's church in Ston is an important monument of medieval architectural heritage within a wider area of Dubrovnik and the only positively attested monument of the so-called southern Dalmatian single-nave dome type in the area of historical Zahumlje. The church stands on the top of the Gradac hill or St Michael's Mount (107 m.a.s.l.), at the location of an earlier fortification. Based on an analysis of St Michael's architecture, as well as its stone furnishing, the author has argued that the church is pre-Romaneseque in origin. It has also been suggested that the belfry (the structure to the west) was built together with the church, since the concept of the ground plan (the width-length ratio, the slightly protruding apse), its small dimensions, as well as its vertical stratigraphy (the belfry and the dome) indicate that it was constructed as a ruler's chapel. It is most probable that the church was dedicated to Archangel Michael from the very beginning, as the cult of the heavenly host-leader as the patron saint of rulers and their military campaigns was widespread among the upper classes in the early Middle Ages. The time of construction should most probably be connected with the first historically attested and significant ruler of Ston – Duke Mihajlo Višević (before 910 – after 928), who raised Ston to an administrative and ecclesiastical centre of this Sclavinia. An analysis of the younger layer of sculpture in St Michael's (the monumental window frames and a fragment with human face), as well as its murals, has suggested that the ruler's chapel was furnished more richly around the mid-11th century. Considering the historical sources on Ston in this period, it has been suggested that its renovation took place at the initiative of Stefan Vojislav (before 1018 – 1043/1050), founder of the Vojislavljević dynasty. This hypothesis is supported by the fact that Vojislav, having defeated Byzantium and its allies (among them the distinguished Duke Ljutovit of Zahumlje) conquered the seat of Zahumlje's rulers. It may be presumed that he spent some time there as well, since the Byzantine writer Kekaumenos mentions that Vojislav was a toparch in Ston and that he captured the strategos of Dubrovnik. Thus, the conquest of Ston, as well as the glorious victory over both Byzantium and Ljutovit leading the allied army, imposes itself as the probable reason why Stefan Vojislav renovated the church in Ston, namely in order to celebrate his military triumph in the chapel of the defeated ruler of Zahumlje. The reconstruction most probably took place between 1042/43 and 1050, after Vojislav's victory and before his death.

Bu çalışmanın amacı, değişik düzeylerde cereyan eden devlet içi ve uluslararası çatışmalara üçüncü taraflarca müdahale edilmesi ve ihtilaf giderme-azaltma süreçlerinin yürütülmesi açısından önemli bir yere sahip olduğu varsayılan arabuluculuk mekanizmasını kavramsal ve teorik düzeyde tahlil etmektir. Makale, arabuluculuğun temel bazı varsayımlarına değindikten sonra kimlerin ya da hangi kurumların arabuluculuk faaliyeti yürütme kapasitesine sahip oldukları tartışmasını yapmaktadır. Müteakiben, arabuluculuğa neden ihtiyaç duyulduğu konusu çatışmaların içeriği ve özgün koşulları göz önünde bulundurularak "çıkmaz yol" kavramı aracılığıyla incelenmektedir. Arabuluculuk faaliyetinin çatışan tarafların hangi temel ihtiyaçlarını giderdiği, çatışmaların hangi aşamasında gerekli olduğu ve taraflarca neden kabul edildiği gibi hususlar ise "koşulların olgunlaşması" ve "müzakere öncesi dönem" ekseni etrafında ele alınmaktadır. Öte yandan, tarafsız, güce dayalı, dahili/harici ve kolaylaştırıcı gibi arabuluculuk modelleri bazı vakalar eşliğinde tahlil edilmektedir. Çalışmanın son kısmında ise arabuluculuğun hangi durumlarda başarılı olabileceği konusu bazı öneriler ışığında normatif bir bakış açısı ile ele alınmaktadır. Çalışmada, bilhassa uzun süreli çatışmalar sonucunda taraflar arasında oluşan güvensizliğin yarattığı çıkmazın aşılması ve diyalog-müzakere ortamı yaratılması bakımından arabuluculuğun fonksiyonel olduğu sonucuna varılmaktadır. Doğru zaman ve doğru yöntem tatbik edildiği takdirde, arabuluculuk mekanizması yalnızca arızi çözümlerin üretilmesine yönelik değil, tarafların çatışmanın belirleyici nedenlerini bizatihi kendi perspektifleriyle bertaraf ederek uzun vadede ulaşacakları adil ve sürdürülebilir bir barışa katkı sunma işlevi görebilmektedir. ; This study aims to examine mediation as a conflict resolution tool at a conceptual and theoretical level. After making some basic assumptions about mediation, it discusses who or which organizations can mediate between the parties to a conflict. Subsequently, it seeks an answer to the question of why mediation is a particularly suitable method in conflict transformation and peace building. To do so, it uses Zartman"s concept of "mutually hurting stalemate" taking into consideration the nature and content of the conflict. The questions of what basic needs are met through mediation mechanism, at what stage of conflicts it might be effective and under what conditions it is accepted by the parties will be reviewed around the notions "ripe moment" and "pre-negotiation phase". In the study, some mediation models such as neutral/impartial, mediators with muscle, internal-external and facilitation will also be analysed in the context of the conflict to which they are related. In the last part, the extent to which mediation can be considered successful will be studied from a normative perspective. The study basically argues that mediation is effective in order to overcome the impasse created by the deep distrust between the parties and create a constructive dialogue. When applied with right method in "ripe moment", mediation not only produces provisional solutions, but also contribute to a sustainable peace that the parties to the conflict will be able to achieve by eliminating root causes of the conflict with their own efforts.

Razvoj ljudske civilizacije usko je povezan s korištenjem energije i njezinih mnogostrukih izvora. Od doba ranih hominida na planetu, prije sedam milijuna godina, pa do sadašnjeg homo sapiens sapiens, energija je bila osnovni čimbenik opstanka vrste. Crkva općenito, a posebice kroz svoj socijalni nauk pokazuje posebno zanimanje za pitanja cjelovitog ljudskog razvoja, pa je tako predmet njezina razmatranja i pitanje energije, kao iznimnog izazova za pravdu, sigurnost i mir u svijetu. S pitanjem globalne energetike bave se izravno pape Ivan Pavao II., Benedikt XVI. i Franjo, svjesni da ono spada u iznimno bitne znakove vremena, koje treba pretpostavljati, čitati i tumačiti u svjetlu evanđeoske mudrosti. Ipak, problematika energije, odnosno energetskog sustava, još uvijek je jedno zanemareno globalno pitanje današnjice, iako je iznimno bitan čimbenik za cjelovit razvoj i ljudsko dostojanstvo. ; The development of human civilization is closely related to the use of energy and of its multiple sources. From the time of the early hominoids on the planet, seven million years ago, to the present homo sapiens sapiens, energy has been a basic factor affecting the survival of the species. Generally speaking and particularly through her Social Doctrine, the Church demonstrates a special interest in issues concerning integral human development. Thus, the energy issue is also deemed a subject to be dealt with by the Church since it is an exceptional challenge for the purposes of justice, security and peace in the world. Popes John Paul II, Benedict XVI and Francis all have concerned themselves with the question of global energy, being aware that this is an extremely important sign of the times which must be understood, read and interpreted in the light of evangelical wisdom. Nevertheless, matters concerning energy and the energy system are today still a neglected global issue, though an immensely important factor affecting integral development and human dignity.

Bu tez çalışmasında Uluslararası İlişkiler disiplininin temel teorik yaklaşımlarının devlete dair görüşleri tartışılmış ve küreselleşme süreci ile birlikte başlayan devlet tartışmalarının bir sınıflandırması yapılmaya çalışılmıştır. Bu bakımdan Uluslararası İlişkiler çalışmalarında iki temel devlet tartışmasının olduğu kabul edilmekte ve bu tartışmalar birinci ve ikinci devlet tartışması şeklinde sınıflandırılmaktadır. Birinci tartışma devlet merkezci ve toplum merkezci yaklaşımlar arasında birim-yapı veya aktör tartışması çerçevesinde yoğunlaşmıştır. İkinci tartışma ise küreselleşme tartışmasını da bu kategoriye alırsak devletin otonomisi ve etkin (agential) gücü üzerinden yürütülen bir tartışmadır. Genel olarak bu tartışmada bir taraf devleti uluslararası/küresel toplumun veya yapının etkisi altında pasif ve edilgen bir aktör olarak görürken diğer taraf ise devletin bizzat bu küresel/uluslararası yapıyı veya toplumu şekillendirdiği/belirlediği noktasından hareket etmektedir. Bu bakımdan her iki tartışma da aslında bir kamplaşma ve kutuplaşmayı ifade etmektedir. Birinci tartışmanın artık ikinci tartışmanın gölgesinde kaldığını söylemek mümkündür. Hem küreselleşme tartışmasında hem de ikinci devlet tartışmasındaki bu kamplaşma ve kutuplaşmanın, başını Hobson'un çektiği İkinci Kuşak neo-Weberyan Tarihsel Sosyolojinin devlet teorisi olan, Yapılanmacılık ile üstesinden gelebiliriz. Yapılanmacı yaklaşım ya/ya da mantığını reddeden ve devleti küresel, bölgesel ve yerel olmak üzere üç düzlemde hareket eden otonomi sahibi ve her düzlem üzerinde etkin gücü olan ve yine bu düzlemlerden etkilenen hem uluslararası/küresel hem de yerel topluma içkin sosyal ve tarihsel bir aktör olarak görür. Kısaca Yapılanmacı anlayışa göre devlet, değişken yerel ve uluslararası etkin gücü olan belirleyici/oluşturucu bir devlettir. Yapılanmacılık bu bakımdan bahsedilen kutuplaşmayı aşmak için hiç kuşkusuz bir üçüncü yol önermektedir. ; This thesis analyzes the arguments of the main theoretical approaches on the state taken by scholars in the discipline of International Relations and classifies these debates on the state that have unfolded with globalization. In this respect, there are two state debates and these are, generally, classified as first- and second-state debates. The first state debate focuses on discussions of agency, structure or actors between state-centered and society-centered approaches. The second debate, if we include globalization debates in this category, is conducted through agential state power and autonomy of state. On the whole in this debate, one side regards states as passive victims/actors under international/global society or structures, while the other side argues that states determine and shape global/international society or structures. In this regard, both debates in fact refer to polarization and to forming cliques. It is possible to say that the first state debate is perpetually in the shadow of the second state debate. We can overcome this polarization and these cliques in which both the second state debate and globalization debates find themselves with Structurationism, which is the state theory of second wave neo-Weberian Historical Sociology under Hobson?s leadership. The Structurationist approach rejects the either / or logic; according to this approach, states act on three levels --global, regional, and local/national-- and states have an autonomy from these levels; states have agential power over these three levels and states are influenced by these levels; states are embedded as social and historical actors in the both international / global and local society. Briefly, according to the structurationist approach, the state is a constitutive? state with varying domestic and international agential power. In this respect, Structurationism certainly suggests a third way to overcome the polarization mentioned above.