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The article presents a critical overview of underlying ideas, social context, and original teachings of two "mediating ideologies" (social democracy and conservatism) and two mass "political phenomena" (nationalism and populism). Each of them constitutes a form of more or less effective political compromise, which ought to neutralize constant tensions and clashes between the leading modern ideologies of freedom and equality, i.e. liberalism and communism. However, the clash of ideologies which were prominent in the 19th and 20th centuries has lost much of its intensity today, although the social causes that gave rise to them have remained unchanged: social inequalities, abuse of freedom, and uneven distribution of social power. At the same time, the main social forces and political organizations that had been the symbols and striking forces of freedom and equality in the preceding decades - the political parties of the "left " and "right", including the never clearly defined "political center" - also lost their identity and power. Th e then political mortal enemies look and behave today almost exactly as they did then: in the ideological sense, "everyone wants everything" (allegedly representing/ defending the interests of "all citizens"); in the organizational sense, there is almost no difference between them; whereas the difference in the manner they behave when in power is almost negligible.

The article deals with Mill's theory of liberal democracy as a synthesis of the elements of two different political traditions and doctrines: liberalism and democracy, integration of liberal concepts of freedom, limitations of power, political representation and elite leadership and democratic ideas of equality, social homogeneity, national sovereignty and citizens" participation. The author concludes that the contradictions found in Mill's theory do not stem from the inconsistency of the logic of his argumentation, but from the contradictory demands he tried to reconcile. (SOI : PM: S. 162)

The author has tried to prove that interethnic relations in democracy cannot be handled solely by means of legal, economic and institutional means; political culture, i.e. civic democratic political culture can have a significant role. The analysis has shown that there is room for the build-up of a trans-national democratic citizenry, free from all ascriptive criteria and identities such as religion, ethnicity, etc. It has also revealed how classic liberalism neglects various identities (ethnic, national etc.) while communitarian liberalism overlooks the excluding force of various identities. It has also demonstrated that there are several concepts of civic identities (liberal, communitarian and social/group) and that each of these concepts can exert profound influence on the relationship between citizens and their political community. And finally, the relation between patriotism and inter-ethnic relations in democracy are reviewed. Patriotism, in the circumstances of growing social pluralisation, and despite a plethora of political integrations, can play a prominent role in bridging the political and cultural atomisations and conflicts in society. It can undertake this role only if constituted in th civic and not the crude (fixed) ethnic sense - though the national defines the limits and the meaning of this constitution - provided it evolves into the loyalty to one's homeland and going hand in hand with the development of democracy and human rights. In short, the purpose of this paper is to provide evidence that it is necessary to expand democratic political culture which might aid in resolving intricate and sensitive relations among various ethnic and cultural communities. Patriotism can assume a decisive role in this. It lays down the limits and legitimacy to each meaningful political discourse and to each genuine political subject. (SOI : PM: S. 49)

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)

Тhis paper considers the phenomenon of global growth, emphasizing the slowdown and (limits) of the Western GDP growth. By comparing the United States as the most mature economy in the world, China as the new hegemon, the OECD countries, the BRICS countries, and the rest of the world, we show the growth and unequal development of the five "regional futures" of the global world. In addition to the imminent economic reasons for the backwardness of Western economies and societies, the crisis of the structure and functioning of the democratic capitalist system, and the ecological limits of sustainability, we emphasize two non-economic moments: the end of liberalism as a fundamental ideology of the Western world, and the loss of trust, which is a fundamental moral category. According to futurist forecasts, the West has slowed down, the financial system has been damaged, and the recovery is slow and uncertain. The following subjects are being considered: the growth paradigm, the belief in lasting progress, the end of liberalism and the loss of confidence, the recovery of Western economies, some monetary policy measures, and European fiduciary money and the slowdown of the growth in the Eurozone. The monetary economy of the euro as an agreed single currency has caused strong changes in the Eurozone and has "trapped" the European Union. The euro economy, among other things, is responsible for the sharp division of the Eurozone member states into surplus and deficit countries, and the Eurozone crisis, stagnation, and slowdown in economic (non-economic) growth. ; U ovom radu razmatramo fenomen rasta na globalnom nivou, apostrofirajući usporavanje i (granice) rasta BDP Zapada. Komparacijom SAD kao najzrelije ekonomije na svijetu, Kine kao novog hegemona, zemalja OECD-a, zatim zemalja BRICS-a, te ostatka svijeta, predočava se rast i nejednaki razvoj pet ,,regionalnih budućnosti," globalnog svijeta. Pored imanentnih ekonomskih razloga zaostajanja zapadnih ekonomija i društava, krize strukture i funkcionisanja demokratskog kapitalističkog sistema, i ekološke granice održivosti, ističemo i dva neekonomska momenta, kraj liberalizma kao fundamentalne ideologije zapadnog svijeta i gubitak povjerenja kao temeljne moralne kategorije. Prema prognozama futurista, Zapad je posustao, finansijski sistem je oštećen, oporavak je spor i neizvjestan. Predmet razmatranja su: paradigma rasta, vjera u trajni napredak, kraj liberalizma i gubitak povjerenja, oporavak zapadnih ekonomija, neke mjere monetarne politike, te Evropski prekarni novac i usporavanje rasta evrozone. Monetarna ekonomija evra kao dogovorene jedinstvene valute izazvala je snažne promjene u evrozoni i Evropskoj uniji uhvaćenoj u ,,zamku." Ekonomija evra, između ostalog, odgovorna je za oštru podjelu zemalja članica evrozone na zemlje suficita i zemlje deficita, te krizu evrozone, stagnaciju i usporavanja ekonomskog (neekonomskog) rasta.

Historiography under communism, influenced and often motivated by anti-religious and anti-Catholic presuppositions, has held that the opposition of the Catholic Church to legislation and ideology inspired by liberalism in Croatia at the end of the nineteenth and the beginning of the twentieth centuries was not only conservative, but insisted on the identification of Catholicism and Croathood. Historiography termed this supposed trend derogatively as "clericalism". Strecha argues that the term was a bit too strong, and pleads for the term "political catholicism", which in the Croatian context could be named "Catholic Croathood". The author argues that Strecha's terminological suggestion is not only even more confusing, but that he continues the anti-Catholic prejudices of the established historiography. He shows how Strecha simply repeats previously reached conclusions, which were simply repetitions of the anti-Catholic stances of the time. (SOI : CSP: S. 186)

The essay first highlights certain basic features of the attitude of the European immigrant countries towards the new (migrant) ethnic minorities in their midst, the attitude that at the same time is indicative of the existence of various forms of ethnicity in the development of the European nation-states. The differences in the individual "national responses" regarding the existence of new ethnic communities reflect these differences in the understanding of the ethnic/national identity of individual countries. The author then goes on to deal more specifically with the presence of the Muslim population in West-European countries, the population that - perhaps more than any other group of "aliens" - is torn between the Westeuropean practice of ethnic and increasingly cultural discrimination, and a belief in liberalism and pluralism. ln connection with this, the role of Islam and the "Muslim" identity in the Muslim communities in West- European countries is analyzed. (SOI : PM: S. 108)

The authors of this paper offer an overview and analysis of the rise and fall of‎ the liberal international order that emerged after the end of the Cold War and‎ along with the rising power of the United States. The foreign policy agenda‎ of the post-Cold War sole superpower was guided by the idea of creating a‎ global order based on the ideology of liberalism, which incorporates theories‎ of liberal peace, democratic peace and neoliberal institutionalism. The establishment‎ of a liberal order has been accompanied by numerous political, social,‎ economic and security crises. The current era is characterized by the rise‎ of the relative power of global actors, primarily China and Russia, as the main‎ challengers to the world domination of the United States, geopolitical revisionism‎ and ideological struggle around the world. The authors of this paper‎ use the dialectic of political mechanics as a method that relies on the teachings‎ of Friedrich Hegel on the dialectic of history and Carl Schmitt on the‎ phenomenon of the political. The authors advocate the view that the political‎ field "permanently pulsates", which, in everything that is social and political,‎ necessarily creates action and reaction.‎

A few years after the collapse of communist regimes, it is evident that the confidence about the ultimate triumph of liberal democracy was premature. This waking up to the reality is not only the consequence of the hardships in the transformation of post-communist societies, but of the intellectual scepticism regarding the normative potential of liberal democracy in the developed western societies. The problem might in most general terms be formulated as the incapacity of liberal democracy to generate and reproduce the normative requirements for its own survival. The author thinks that the solution to this paradox can nevertheless be found within the institutional framework of liberal democracy: if the traditional moral concepts on which liberal democracy was founded in the past are worn out indeed, and no civil- religious substitute for that tradition has emerged as yet, then its only possibility is to create its own, modern or post-modern, morality by means of the public discourse mechanism and the political participation of citizens. The normative dimension of liberalism must not be reduced to the theory of private ownership, market and competition, but be envisaged as a constitutional theory of human rights and restricted government and the egalitarian distribution of goods and opportunities. (SOI : PM: S. 30)

The aim of this study was to determine whether there is a difference between female abstinents in Bosnia and Herzegovina in terms of certain demographics (age, education, rural-urban, party and ethnicity) and socio-psychological characteristics (interest in politics, the ways of getting their information about politics, trust in institutions, dogmatism, nationalism, cosmopolitanism, the end justifies the means, the attitude towards the leader, conservatism, liberalism and authoritarianism). The study was conducted in the first half of March 2013, on a sample of 483 adult women who did not plan to vote in the upcoming elections, who in the past six years (three election cycles) either voted occasionally, or they voted, but have no intention of voting again, or they have never voted. We started from the assumption that the different modes of political abstinence differ with respect to the measured variables. The results show that the three categories of women abstinents differ in terms of certain socio-demographic variables: age, education, ethnicity, party affiliation and religious beliefs. There are differences among respondents concerning political interests. The greatest interest was found among the respondents who manipulate their turning out to the polls, followed by those who were disappointed in the elections, while the slightest interest in politics was among the respondents who have never voted. Television is still the dominant medium for getting information about political events, the second and third ones are newspapers and radio, but they are much less influential. Yet among the three categories of women abstinents significant differences were found only regarding television and radio. Three categories of women abstinents differ only in cosmopolitanism and liberalism variables. There is a difference between women abstinents in their confidence in institutions. The most trust in institutions is found in women who occasionally took part in the elections, followed by those who voted, but no longer do so. The least trust in institutions is found among women who have never voted. ; Cilj ovog istraživanja je ustanoviti da li postoji razlika među apstinenticama u Bosni i Hercegovini prema određenim demografskim (starost, obrazovanje, selo-grad, stranačka i etnička pripadnost) i socio-psihološkim karakteristikama (zainteresovanost za politiku, način informisanja o politici, povjerenje u institucije, dogmatizam, nacionalizam, kosmopolitizam, cilj opravdava sredstvo, odnos prema vođi, konzervativizam, konzervativistička autoritarnost i liberalizam). Istraživanje je provedeno u prvoj polovini marta 2013. godine na uzorku od 483 punoljetne žene koje ne planiraju da glasaju na predstojećim izborima, a koje su u posljednjih šest godina (tri izborna ciklusa) nekad glasale, a nekad ne, glasale su, ali više neće, ili nikad nisu glasale. Pošli smo od pretpostavke da će različiti modaliteti političke apstinencije da se razlikuju s obzirom na mjerene varijable. Dobijeni rezultati pokazuju da se tri kategorije apstinentica razlikuju po pojedinim sociodemografskim varijablama: starost, obrazovanje, etnička i stranačka pripadnost i vjerska ubjeđenja. Ispitanice se međusobno razlikuju i zainteresovanošću za politiku. Najveće interesovanje nalazimo kod ispitanica koje manipulišu svojim izlaskom na izbore, a slijede one koje su se razočarale u izbore, dok je zainteresovanost za politiku najmanja kod ispitanica koje uopšte ne glasaju na izborima. Televizija je još uvijek dominantan medij za informisanje o političkim dešavanjima, dok su na drugom i trećem mjestu dnevne novine i radio, ali su znatno manje uticajni. Ipak, između tri kategorije apstinentica nalazimo značajne razlike samo kod televizije i radija. Tri kategorije apstinentica se međusobno razlikuju samo po varijablama kosmopolitizam i liberalizam. Prisutna je i razlika između apstinentica po njihovom povjerenju u institucije. Najviše povjerenja u institucije nalazimo kod ispitanica koje nekad izlaze, a nekad ne izlaze na izbore, slijede ispitanice koje su glasale, ali više neće. Najmanje povjerenja u institucije nalazimo kod ispitanica koje nikad ne glasaju.