Suchergebnisse

Ovaj rad predstavlja sintetičku studiju o filozofskim stajalištima al-Farabija i Ibn Halduna iz klasičnog islama te Arnolda Toynbeeja i Samuela Huntingtona s modernog Zapada o temi znanosti o civilizaciji. Na temelju aristotelovske ideje o istinskoj znanosti, ovaj članak dokazuje da su al-Farabi i Ibn Haldun bili istinski utemeljitelji znanosti o civilizaciji. Reformuliranjem tema koje tvore predmet ove znanosti, koju je definirao al-Farabi, Ibn Haldun ju je odjednom učinio razumljivijom i izumio je nekoliko novih znanosti kao njezinih ogranaka. Unutar epistemološkog okvira Ibn Haldunove nove znanosti o civilizaciji, Toynbee se poduhvatio istraživanja komparativne civilizacije, što tek treba zadobiti status znanosti. Nadalje se pokazuje da bi Huntingtonov mogući doprinos znanosti o civilizaciji mogao biti u konceptu politike civilizacije. U ovom stoljeću rafiniranija znanost o civilizaciji može nastati samo ako se sintetiziraju civilizacijska stajališta ovih i drugih mislitelja. ; This article presents a synthetic study of the philosophical views of al-Farabi and Ibn Khaldun from classical Islam and Arnold Toynbee and Samuel Huntington from the modern West on the subject of civilizational science. On the basis of the Aristotelian idea of a true science, this article argues that al-Farabi and Ibn Khaldun were the real founders of civilizational science. Through his reformulation of the topics constituting the subject matter of this science as first defined by al-Farabi, Ibn Khaldun immediately made the science more comprehensive and created several new sciences as its branches. Within the epistemological framework of Ibn Khaldun's new civilizational science, Toynbee developed the study of comparative civilization, which is yet to attain its true status as a science. It is further argued that Huntington's possible contribution to civilizational science would be through the concept of politics of civilization. A more refined civilizational science may only emerge in this century if the civilizational views of these thinkers and others are to be synthesized. ; Cet article présente une étude synthétique des perspectives philosophiques d'al-Farabi et d'Ibn Khaldoun issues de l'islam classique, et celles de Arnold Toynbee et de Samuel Huntington de l'Occident moderne. En se basant sur les idées aristotéliciennes de la science vraie, cette article démontre que al-Farabi et Ibn Khaldoun ont été les véritables fondateurs de la science de la civilisation. En reformulant les thèmes qui constituent l'objet de cette science définie par al-Farabi, Ibn Khaldoun l'a aussitôt rendue plus compréhensible et a créé de nombreuses sciences nouvelles qui consistent en des ramifications de cette science. Dans le cadre de la nouvelle science de la civilisation d'Ibn Khaldoun, Toynbee développe une étude comparée des civilisations, recherche qui doit encore atteindre le statut de science. Plus loin, il est montré que l'éventuelle contribution de Huntington aux sciences des civilisations pourrait se situer dans le concept de la politique des civilisations. Une science de la civilisation plus recherchée pourrait émerger au cours de ce siècle à la condition de synthétiser les diverses perspectives sur la civilisation de chacun des auteurs. ; Dieser Artikel präsentiert eine synthetische Studie der philosophischen Ansichten von al-Farabi und Ibn Chaldun aus dem klassischen Islam sowie von Arnold Toynbee und Samuel Huntington aus dem modernen Westen zum Thema Zivilisationswissenschaft. Auf der Grundlage der aristo telischen Idee einer wahren Wissenschaft vertritt dieser Artikel die Ansicht, dass al-Farabi und Ibn Chaldun die eigentlichen Gründer der Zivilisationswissenschaft waren. Durch seine Neu formulierung der Themen, die den Gegenstand dieser Wissenschaft bilden, wie sie zuerst von al-Farabi definiert wurde, machte Ibn Chaldun sie abrupt umfassender und schuf mehrere neue Wissenschaften als ihre Zweige. Innerhalb des epistemologischen Rahmens von Ibn Chalduns neuer Zivilisationswissenschaft trieb Toynbee die Erforschung der komparativen Zivilisation voran, die ihren wahren Status als Wissenschaft noch zu erlangen hat. Es wird weiterhin argu mentiert, Huntingtons möglicher Beitrag zur Zivilisationswissenschaft würde in dem Konzept der Zivilisationspolitik liegen. Eine raffiniertere Zivilisationswissenschaft könnte sich in diesem Jahrhundert nur dann herauskristallisieren, wenn die zivilisatorischen Blickwinkel dieser und anderer Denker synthetisiert werden.

Kult ličnosti vladara, veličanje monarhijske moći, uzdizanje istaknutih pojedinaca na herojski i božanski pijedestal socijalni su fenomeni prisutni kod razvijenih civilizacija još od davnih vremena. Rimski carski kult, religijsko-politička institucija utemeljena na identificiranju i štovanju cara kao božanstva te propagiranju carske moći, služio je kao instrument za jačanje rimske vlasti te romanizaciju novoosvojenih područja Rimskog Carstva. Dok su u središtu štovanja prije svega bili rimski carevi, važan element u propagiranju carske ideologije činile su i njihove supruge, ali i drugi članovi vladajuće obitelji. Unatoč tomu što nisu uživale jednaka prava kao njihovi muževi, rimske su carice ipak aktivno, ali i indirektno, sudjelovale u javnim i političkim događanjima te se koristile privilegijama svojeg društvenog statusa kako bi doprinjele oblikovanju carske vlasti i rimskog društva. Time će se ovaj rad na temelju dosadašnjih spoznaja o sociopolitičkim i religijskim karakteristikama carskog kulta ukratko osvrnuti na društvenu i političku moć najutjecajnijih rimskih carica i princeza s naglaskom na štovanje njihova kulta na tlu provincije Dalmacije od vremena julijevsko-klaudijevske dinastije do 315. godine. ; The personality cult of the ruler, glorification of monarchical power and placing of prominent individuals on a heroic and divine pedestal were social phenomena present in developed civilisations from ancient times. The Roman imperial cult, a religious and political institution based on identifying and worshipping the emperor as a deity and promoting imperial power, served as an instrument for strengthening Roman rule and romanising the newly conquered territories of the Roman Empire. While the focus of worship was primarily Roman emperors, important in propagating imperial ideology were also their wives, as well as other members of the ruling family. Despite not enjoying the same rights as their spouses, Roman empresses nevertheless actively, as well as indirectly, participated in public and political events and used the privileges of their social status to contribute to the shaping of imperial power and Roman society. Drawing on previous research of the social, political and religious characteristics of the imperial cult, this paper will briefly review the social and political power of the most influential Roman empresses and princesses, with an emphasis on the devotion to their cult in the Province of Dalmatia from the Julio-Claudian dynasty to AD 315.