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Hegel's teaching on the objective spirit, as a moment of the world spirit is an idea based on objective morality, while modern state is the highest historical manifestation of that morality. The objective spirit understood in this way is juxtaposed by the subjective morality in the form of the contingency of instincts and concepts of individual subjects: these two elements make for the specific constitution of modern state. For a state to exist as the realisation of freedom and to fulfil its world-historical task, i necessary to eliminate and overcome the opposition of these two elements. That is why in Hegel's "ideal" concept of the structure of the state (which for him means communal life in freedom), the state-community is defined as a unity of free individuals-citizens, permeated with the idea of the good. (SOI : PM: S. 223)

After World War Two there have been opposing views of the role and the importance of the state in international affairs. Some think that the importan the state is slowly decreasing, since the increasing interdependence of the wo has an enormous influence on internal and foreign policies of a state. On the hand, some point out that the state has not lost any of its importance and tha the contrary, this importance will only be enhanced since the world community has not as yet come up with a model by which to replace sovereign state entities. States generate the structure which has a significant influence on individual group security. This particularly applies to the post-cold-war period since th problems and the threats of the present-day world - economic collapse, politic oppression, poverty, ethnical conflicts, nature degradation, terrorism, crime diseases - directly affect many other elements of security. It is these very problems that turn our attention to the state as the most important institution of the day world which still has at its disposal the resources for reducing or eliminating these threats. (SOI : PM: S. 43)

The paper starts from the hypothesis that current religious change may be best approached within the categorial framework not of a sociology of religion, conceived of and practiced as a sociology of religion of individuals and value but a political sociology of religion (Guizzardi) focused upon political exchange aimed at generating legitimacy and, therefore, creating consensus. Two current complementary trends of religious change, described as politization of religion and religionization of politics (Robertson), are interpreted in such a way. Firstly, some aspects of the current politization of religion have been ... described, and, secondly, the crucial aspects of religionization of politics, projected primarily upon the background of transitional processes in former Yugoslavia have been identified and analysed. (SOI : PM: S. 206)

Husserl's concept and definition of the living world represents a sort of the pinnacle of his later philosophical works. In the form of a new universal science - transcedental phenomenology - and by defining the living world as - for us - immediate and contiguous world, the known and acknowledged inter-subjectivity, Husserl provides a critique of the modern age i.e. the domination of the paradigm of the objectivist sciences. Husserl's phenomenology also delves into the equally central political and social problems of the contemporary age; Husserl calls for the establishment of a new rationality in judging social and political issues. Particular attention i given to Husserl's vehement critique of anti-liberalism as well as his novel relation "I - We", i. e. the individual and the community or the state. (SOI : PM: S. 153)

The author deals with "the three definite articles" of Kant's text "Towards the perpetual peace", their inner logic and their interdependence. Peace in the world can only be achieved if the constitution is republican, if the relations among the states are based on federalness and if the right of the citizen of the world is secured. The author highlights the importance and the novelty of the right which belongs to a person as a citizen of the world, and not only as a citizen of a particular state. (SOI : PM: S. 13)