Zdravlje ljudi, okoliš i klima pod velikim su utjecajem složenih interakcija onečišćujućih tvari u atmosferi. Gotovo sve ljudske aktivnosti uzrokuju ispuštanje onečišćujućih tvari u zrak. Njihovo razumijevanje i kvantifikacija prvi je korak prema kontroli i ublažavanju onečišćenja zraka. Opći cilj ovoga rada jest prikaz rezultata odabranih hrvatskih i indijskih znanstvenih radova koji se bave onečišćenjem zraka, posebice onih s naglaskom na sumpor i aerosole povezane s elektranama na ugljen. Dvije zemlje u osnovi se razlikuju s obzirom na njihovu veličinu, zemljopisna obilježja, povijest, gospodarstvo i industrijski potencijal. Međutim, obje zemlje imaju određene veze s pridobivanjem fosilnih goriva i njihovom uporabom u elektranama i industriji već desetljećima. Prikazani su različiti znanstveni pristupi u istraživanjima te državne politike u legislativi onečišćenja zraka. ; Human health, the environment, and climate are being profoundly aff ected by complex pollutant interactions in the atmosphere. Almost all human activities cause the emissions of air pollutants. Their understanding and quantifi cation is the fi rst step towards the control and mitigation of air pollution. The general aim of this paper is to summarise the fi ndings of selected Croatian and Indian papers addressing air pollution, particularly those focusing on sulphur and aerosols associated with coal-fi red power plants. The two countries are essentially diff erent regarding their size, geography, history, economy, industrial potential, to name but a few. However, they both have had certain relations to the fossil fuel extraction and its usage in power stations and industry for decades. Various research approaches are presented, together with a brief outline of national air pollution policies.
The inauguration of a half-Indian, Alejandro Toledo, as the Peruvian president attracted international attention & renewed interest in the indigenous peoples in Latin America. That day (29 July 2001), presidents of the member-countries of the Andes community adopted the Machu Picchu Declaration on democracy, the rights of indigenous peoples, & the war on poverty. Regarding the rights of indigenous peoples, the member-countries of the Andes community plan to incorporate native Indians into their countries of residence, but at the same time preserve their identity. Within the AC, there are three groups of countries, depending on the size of their Indian population, &, consequently, the size of the territories on which the native Indian culture has a big chance of survival: Peru & Bolivia in which indigenous Indians make up 45%-55% of the total population; Ecuador with 25%; & Venezuela & Columbia with 1%-2%. 1 Appendix, 25 References. Adapted from the source document.
The inauguration of a half-Indian, Alejandro Toledo, as the Peruvian president attracted international attention & renewed interest in the indigenous peoples in Latin America. That day (29 July 2001), presidents of the member-countries of the Andes community adopted the Machu Picchu Declaration on democracy, the rights of indigenous peoples, & the war on poverty. Regarding the rights of indigenous peoples, the member-countries of the Andes community plan to incorporate native Indians into their countries of residence, but at the same time preserve their identity. Within the AC, there are three groups of countries, depending on the size of their Indian population, &, consequently, the size of the territories on which the native Indian culture has a big chance of survival: Peru & Bolivia in which indigenous Indians make up 45%-55% of the total population; Ecuador with 25%; & Venezuela & Columbia with 1%-2%. 1 Appendix, 25 References. Adapted from the source document.
Ovaj rad govori o indijsko-pakistanskim odnosima, a u središtu je pozornosti njihov sukob koji je nastao osamostaljenjem od Britanije te podjelom teritorija na dvije države. U radu se daje povijesni pregled koji slijedi hipotezu da povijesni odnosi, u kombinaciji s trenutnim vodstvima tih dviju država, upućuju na mogućnost ponovnog izbijanja sukoba koji bi mogao prerasti u regionalni, pa čak i svjetski problem. Nadalje, daje se pregled trenutnih odnosa i savezništava sukobljenih strana. Nastavno na početnu hipotezu, prikazan je scenarij nuklearnog sukoba koji bi stvorio neizmjernu štetu za regije Kašmir i Džammu. One većinom industrijski ovise o prirodi, a upravo se oko njih vodi glavni sukob. U zaključku se nazire doza optimizma jer se velike sile najvjerojatnije neće direktno uključiti u mogući ratni sukob, no mnoge opasnosti ipak postoje. Povijest ukazuje na mogućnost da Indija i Pakistan zarate i po peti put. Moglo bi se očekivati da će provokacija rata ponovno doći s pakistanske strane, a trenutnom indijskom vodstvu ne bi dugo trebalo da na takvu provokaciju odgovori. ; This paper deals with the subject of India-Pakistan relations with a primary focus on the conflict which arose between them due to gaining independence from Britain and the subsequent division of territory into the two countries. This paper provides a historical overview which follows the hypothesis that historical relations combined with the two countries' current leaderships indicate the possibility of conflict recurrence that could evolve into a regional and even global problem. Furthermore, it gives an overview of the conflicting parties' current relations and alliances. Following the initial hypothesis, a scenario is presented of a nuclear conflict that would inflict immense damage on the Kashmir and Jammu regions if realised. They both have industries that rely primarily on natural resources and it is these regions that are the focal points of the conflict. The conclusion allows for some optimism, as the great powers most likely would not become directly involved in the possible armed conflict. However, many dangers persist. History suggests that India and Pakistan could go to war for the fifth time. A war-provoking act can be expected to once again come from the Pakistani side, and the current Indian leadership would not much hesitate to respond to such provocation.
Autorica je u radu na temelju analize prevladavajuće teme u znanstvenim radovima vodećih nacionalnih časopisa o javnoj upravi pokušala prikazati, a potom i usporediti upravne sustave Hrvatske, SAD-a, Kanade, Indije i Australije. Uvidom u tematsku strukturu časopisa pokušala je utvrditi javlja li se javna uprava u različitim državama kao sasvim različiti fenomen ili je riječ o jednakom fenomenu čija su specifična obilježja samo produkt različitih okolišnih (ekonomskih, socijalnih, povijesnih, geografskih, kulturnih, itd.) čimbenika u kojima su se ti upravni sustavi razvijali i koja su takva da omogućuju razmjenu najboljih ideja i praksi i daljnji razvoj upravnih sustava prema zajedničkom modelu. U radu se najprije opisuje istraživanje sadržaja znanstvenih časopisa o javnoj upravi kao metoda istraživanja u upravnoj znanosti. Autorica zatim izlaže tijek svog istraživanja i dobivene rezultate te konačno tumači rezultate dobivene istraživanjem. ; The paper analyses the thematic structure of scientific papers published in an American, an Australian, an Indian, a Canadian, and a Croatian journal dealing with public administration in the period 1999–2009. Based on this analysis, the administrative systems of the countries of origin are outlined and compared. The initial thesis is that the administrative systems of different countries differ because of various environmental conditions in which they have developed, but these differences are not so huge as to suggest that public administration in different countries is a completely different phenomenon. On the contrary, due to globalisation, uniqueness and divergence of various administrative systems are tending to withdraw, making room for the exchange of ideas and best practices, and to the development of national administrative systems according to a common model. The paper describes the analysis of themes as one of the research methods in administrative science and outlines some of the papers in which this method has been used. The author has analysed the results for each country individually, proceeding with an aggregate overview of thematic structures and administrative systems of the respective countries. The thematic structure of scientific papers as a copy of the studied administrative systems has shown that the USA and Australia are ideologically oriented towards economic values, as the countries of pragmatic culture, while Canada is oriented towards economic and traditional values. India can be considered to use its potentials for further development of the country, while Croatia is a country that is reforming its administrative system in accordance with democratic principles and other traditional values of the European continent. nevertheless, the research has shown that public administration core is the same in each of the analysed countries and that they are moving towards common understanding of what is an optimal organisation of public administration.
Indijski vladar Aśoka (273/269.–232. pr. Khr.) ostavio je znatan korpus natpisa na širokome prostoru svojega carstva o načelima svoje vladavine. Njegovi su pretci osvojili gotovo čitavu Indiju i područja današnjega Afghanistana i dijela Irana. On je vodio samo jedan rat u Kaliṅgi za istočnu obalu Indije. Strašne posljedice toga rata jasno je opisao na vlastitim natpisima. Potom je obustavio ratovanje i odlučio osvajati svijet načelima (buddhističke) pravednosti. Održavao je diplomatske odnose sa susjednim državama i imao poklisare u svim helenističkim kraljevstvima. Četrdesetak godina gradio je drugačiju Indiju i slao misionare da grade drugačiji svijet. Njegove su misli o ratu, miru, pravednosti i brizi za sva bića jedinstvene u povijesti politike. Loza je Aśokina vladala još pedesetak godina poslije njega, otprilike do 185. g. pr. Khr. Potom je na vlast u dijelu carstva došla brahmanistička loza Śunga (185.–73. pr. Khr.), a sjeverozapad su stali osvajati grčki vladari iz Baktrije, a zatim i neki iranski i drugi narodi. Śunge su vjerojatno zaslužni za neku vrst brahmanističkoga preporoda i vjerojatno je da je za njihova vladanja zaokružen narativni dio velikoga ratničkoga epa Mahābhārata. Možda je u to vrijeme ispjevan i bitan dio misaonoga spjeva Bhagavadgītā u okviru toga epa. U njem se raspravlja koliko je rat grijeh, i u kojem slučaju je dužnost, a nije grijeh ratovati. Tu se brahmanistički nazor prepoznatljivo upušta u polemiku s buddhističkim (ne spominjući ga imenom). U kontekstu takve polemike između buddhizma i brahmanizma (a i jinizma) formulirale su se neke od najznatnijih ljudskih dilema u odnosu na rat, nasilje, pravdu i nenasilnost, i stvorili su se obrisi etičkih pogleda na ljudsko djelovanje i život uopće, koji nas i danas jednako mogu potaći na razmišljanje i zauzimanje stava prema životu i drugim ljudima i živim bićima. I buddhizam i brahmanizam razvili su svoje temeljne pojmove o ljudskoj obvezi da se djeluje iz dužnosti bez obzira na vlastitu korist, s krajnjom svrhom da se ostvari opće dobro i održi svijet. Na taj su način izrazili svojevrstan kategorički imperativ da se djeluje u skladu s idealnim općim zakonodavstvom (dharmom, bilo u buddhističkome ili brahmanisičkome smislu), a indijski su ga mislioci izrazili na takav način dvije tisuće godina prije Kanta. Razlika između brahmanističkoga i buddhističkoga shvaćanja ipak je u tome što po brahmanističkome shvaćanju treba toj svrsi težiti djelujući samozatajno iz dužnosti, bez obzira na moguće nanošenje patnje drugima, dok po buddhističkome shvaćanju tu svrhu treba ozbiljiti upravo iz milosrđa koje nas navodi na najveće napore da bismo ljude i druga osje- ćajuća bića spasili od patnje i tjelesne i duševne propasti. Mnogi buddhistički i jinistički nazori i vrijednosti bili su ipak s vremenom prihvaćeni i u hinduizmu. ; The Indian emperor Aśoka Maurya (273/269 – 232 BC) left behind him an important corpus of inscriptions, describing the leading principles of his rule, which were disseminated over the vast territory of his empire. His ancestors conquered almost the whole of India and of contemporary Afghanistan, as well as parts of Iran. He waged only one war in Kaliṅga in order to incorporate the eastern coast of India into his realm. He described the horrible consequences of this war very openly in his inscriptions. He decided to stop waging wars therafter, and to "conquer" the world by means of righteousness in accordance with Buddhist principles. He cultivated diplomatic relations with neighbouring countries and had ambassadors in all the Hellenistic kingdoms. He invested fourty years of his rule in efforts to shape a different India, and sent missionaries to shape a different world. His thoughts on war and peace, on righteousness and care for all sentient beings are unique in human political history. The dynasty of Aśoka, the Mauryas, ruled some fifty years after his death, until 185 BC. After this, the Brahman dynasty of the Śuṅgas (185 – 73 BC) rose to power in the eastern part of the former empire. The northwestern part of the empire was conquered by the Greek rulers of Bactria, and later by Iranian peoples like the Parthians and the Scythians, and other invaders. It is very likely that we have to thank the Śuṅgas for a Brahmanist revival, and the narrative part of the great heroic epic the Mahābhārata was most probably completed during their rule. It is also possible that an essential portion of the famous philosophical and religous poem Bhagavadgītā, which was incorporated into this epic, was composed during the same period. The poem discusses under which circumstances war is a sin, and under which circumstances it is a duty to fight. The Brahmanical or Hindu world¬view here polemically opposes the Buddhist one without naming it explicitly. Some of the most salient dilemmas concerning war and peace, violence and non¬violence, duty and compassion found their expression within the context of the polemics between Brahmanism or Hinduism and Buddhism (and Jinism as well), and ethical views concerning human activity and life in general, which emerged on these grounds, can incite us even today to take our stand with regard to life and to other people and sentient beings. Both the Buddhists and the Hindus formulated their basic concepts of human obligation to act out of duty without regard to personal utility with the ultimate aim of promoting universal good and maintaining further existence of the world. This amonuts to the categorical imperative to act in accordance with what would be an ideal universal legislation (dharma, either in the Buddhist or in the Brahmanist sense), as it found its expression in India two thousand years before Kant in Europe. However, the difference between the Brahmanical and Buddhist conception is that, in the Brahmanical world¬view, this aim should be attained through the self¬denying fulfilment of our duty, irrespectively of the potential pain inflicted on others, while in the Buddhist view, this aim should be achieved through compassion that urges us to invest the greatest efforts to protect other people and sentient beings from pain and physical and spiritual ruin. However, many Buddhist and Jinist views and values were, through the course of time, also incorporated into the Hindu world¬view.
