Suchergebnisse

This paper deals with various philosophical aspects of the notion of listening correlated with forming and disabling of totalitarian communities. Traditional philosophy is mainly critical towards sensual knowledge, whereas contemporary thought is concentrated on listening as a significant and complex phenomenon that can be observed as a cognitive category and through various philosophical perspectives (politics, ethics). For Heidegger, listening has existential status and represents one of Dasein's characteristics. According to him, listening is understanding the one who is close to us (whom we bear in ourselves) – a friend. In Heidegger's philosophy of listening, Derrida recognises the possibility of forming a community of same and close. It alludes to homogenisation and enmity. Abandoning Heidegger's thesis about listening to a friend, Derrida writes about the possibility of listening to the spectre representing an affirmation of the existence of absolute otherness. Listening to the spectre is the only correct ethics by which distance is made and totalitarian community avoided. Like Derrida, Nancy sees the danger of forming a totalitarian community in the sameness and closeness of society's members. The way of avoiding the possibility of forming such a community Nancy sees in immediate (sensual) contact with the world. For Nancy, listening is a contact with the world not mediated by significations and understandings. Listening represents a metaphor of resistance towards aspirations of representative political systems in forming complete and closed communities. By presenting several contemporary philosophical concepts, this paper tries to demonstrate that listening, apart from creating closeness, can maintain an impossible community characterised by irrepresentability and heterogeneity and, more importantly, can function as the resistance toward totalitarian systems. ; Rad se bavi različitim filozofijskim aspektima pojma slušanja u svezi s oblikovanjem i obustavljanjem totalitarnih zajednica. Tradicionalna filozofija uglavnom je kritički nastrojena prema čulnom znanju, dok se suvremena misao usmjerava na slušanje kao značajan i kompleksan fenomen koji može biti promatran kao kognitivna kategorija i kroz različite filozofijske perspektive (politika, etika). Za Heideggera, slušanje ima egzistencijalni status i predstavlja jedno od Daseinovih obilježja. Po njegovu mišljenju, slušanje je razumijevanje onoga tko nam je blizak (koga nosimo u sebi) – prijatelja. U Heideggerovoj filozofiji slušanja, Derrida prepoznaje mogućnost oblikovanja zajednice istih i bliskih. Aludira na homogenizaciju i neprijateljstvo. Napuštajući Heideggerovu tezu o slušanju prijatelja, Derrida piše o mogućnosti slušanja sablasti koja predstavlja afirmaciju egzistencije apsolutne drugosti. Slušanje sablasti jedina je ispravna etika putem koje se uspostavlja udaljenost i izbjegava totalitarnu zajednicu. Poput Derridaa, Nancy vidi opasnost u oblikovanju totalitarne zajednice u istosti i bliskosti članova društva. Način izbjegavanja mogućnosti oblikovanja takve zajednice Nancy vidi u izravnom (čulnom) dodiru sa svijetom. Za Nancyja, slušanje je dodir sa svijetom neposredovan označavanjima i razumijevanjima. Slušanje predstavlja metaforu otpora prema aspiracijama predstavničkih političkih sustava u oblikovanju potpunih i zatvorenih zajednica. Predstavljajući nekoliko suvremenih filozofijskih pojmova, ovaj rad pokušava demonstrirati da slušanje, osim stvaranja bliskosti, može održavati nemoguću zajednicu karakteriziranu nepredstavništvom i heterogenošću te, što je važnije, može funkcionirati kao otpor prema totalitarnim sustavima. ; Die Arbeit behandelt verschiedenartige philosophische Aspekte des Begriffs des Hörens bezüglich der Schaffung und Auflösung totalitärer Gemeinschaften. Die traditionelle Philosophie steht dem sinnlichen Wissen zumeist kritisch gegenüber, während der zeitgenössische Gedanke auf das Hören als ein belangvolles und komplexes Phänomen ausgerichtet ist, welches sich als kognitive Kategorie und aus differenten philosophischen Perspektiven (Politik, Ethik) betrachten lässt. Das Hören hat für Heidegger einen existenziellen Status und repräsentiert eine der Eigenschaften des Daseins. Seines Erachtens ist Hören das Verständnis desjenigen, der uns nahesteht (den wir bei uns tragen) – des Freundes. In Heideggers Philosophie des Hörens erkennt Derrida die Möglichkeit, eine Gemeinschaft der Selben und Nahen zu formen. Er macht Anspielungen auf Homogenisierung und Feindseligkeit. Indem er Heideggers These vom Hören des Freundes verwirft, schreibt Derrida über die Möglichkeit, einem Gespenst zuzuhören, welches die Affirmation der Existenz absoluter Andersheit abbildet. Dem Gespenst zuzuhören ist die einzig richtige Ethik, durch die Distanz hergestellt und eine totalitäre Gemeinschaft vermieden wird. Ebenso wie Derrida sieht Nancy die Gefahr in der Schaffung einer totalitären Gemeinschaft aufgrund von Selbigkeit und Nahekommen der Gesellschaftsmitglieder. Einen Weg, der Eventualität der Formung einer solchen Gemeinschaft auszuweichen, sieht Nancy in direktem (sinnlichem) Kontakt mit der Welt. Für Nancy bedeutet das Hören eine nicht durch Signifikationen und Verständnisse vermittelte Berührung mit der Welt. Das Hören stellt eine Metapher für den Widerstand gegen die Aspirationen der repräsentativen politischen Systeme dar, vollkommene und geschlossene Gemeinschaften zu gestalten. Indem es mehrere zeitgenössische philosophische Begriffe vorstellt, versucht dieses Paper zu demonstrieren, dass das Hören, abgesehen von der Schaffung einer Nähe, auch eine unmögliche Gemeinschaft aufrechtzuerhalten vermag, die durch Nichtrepräsentativität und Heterogenität gekennzeichnet ist, und nicht zuletzt als Widerstand gegen totalitäre Systeme fungieren kann. ; Ce travail aborde divers aspects philosophiques du concept de l'écoute lié à la formation et au renversement des communautés totalitaires. La tradition philosophique relève principalement d'une critique envers la connaissance sensorielle, alors que la pensée contemporaine a trait à l'écoute, en tant que phénomène significatif et complexe, qui peut être considérée comme une catégorie cognitive, et peut également être analysée à travers diverses perspectives philosophiques (politique, éthique). Pour Heidegger, l'écoute a un statut existentiel et présente l'une des caractéristiques du Dasein. Selon lui, écouter c'est comprendre celui qui nous est proche (celui que nous portons en nous) – l'ami. Dans la philosophie heideggérienne de l'écoute, Derrida voit la possibilité de former une communauté des mêmes et des proches. Il fait allusion à l'homogénéisation et à l'hostilité. En rupture avec la thèse heideggérienne sur l'écoute de l'ami, Derrida écrit sur la possibilité de l'écoute du spectre qui présente l'affirmation d'une existence de l'altérité absolu. L'écoute du spectre est l'unique éthique juste au travers laquelle se constitue la distance et s'évite la communauté totalitaire. À l'instar de Derrida, Nancy voit un danger dans la formation de communautés totalitaires dans l'identité et la familiarité. La manière d'éviter toute possibilité de formation d'une telle communauté, Nancy la voit dans le contact direct (sensoriel) avec le monde. Pour Nancy, écouter c'est être en contact avec le monde sans l'entremise de significations et de compréhensions. Écouter présente une métaphore de résistance envers les aspirations des systèmes politiques représentatifs à former des communautés entières et fermées. En présentant quelques concepts philosophiques contemporains, ce travail s'applique à démontrer que l'écoute, hormis créer des affinités, peut préserver une communauté invraisemblable caractérisée par le non-représentationnel et l'hétérogénéité, mais aussi, et ce qui est bien plus important, peut fonctionner comme une force de résistance envers les systèmes totalitaires.

In Taiwan, the Confucian revival was always defined by the search for a synthesis between Western and traditional Confucian thought. Taiwanese Modern Confucians aimed to create a system of ideas and values capable of resolving modern, globalised societies' social and political problems. Mou Zongsan, the best-known member of the second generation of Modern New Confucianism, aimed to revive the Chinese philosophical tradition through a dialogue with Modern European philosophy, especially with the works of Immanuel Kant. His follower Lee Ming-huei is arguably the most renowned expert on Kantian philosophy in the entire Sinitic region. The present paper aims to compare their respective approaches and evaluate them in a broader context of modern Chinese thought. I will first introduce Mou Zongsan's elaborations on Kant. In the following, I will present the main aspects of Lee Ming-huei's development of Mou's theories and provide in later sections a critical assessment of Lee's philosophical innovation, focusing upon the evaluation of his conceptualisation of immanent transcendence and Confucian deontology. ; Konfucijsku je obnovu u Tajvanu odredila potraga za sintezom između zapadne i tradicionalne konfucijske misli. Tajvanski moderni konfucijanci smjerali su stvoriti sustav ideja i vrijednosti sposoban razriješiti socijalne i političke probleme suvremenog globalnog društva. Zongsan Mou, najpoznatiji član druge generacije suvremenog novog konfucijanizma, smjerao je oživjeti kinesku filozofijsku tradiciju kroz dijalog s modernom europskom filozofijom, naročito s radovima Immanuela Kanta. Njegov sljedbenik, Ming-huei Lee, diskutabilno je najuvaženiji stručnjak za Kantovu filozofiju u čitavoj sinitičkoj regiji. Ovaj rad smjera usporediti njihove pristupe i ocijeniti ih u širem kontekstu suvremene kineske misli. Najprije ću predstaviti Zongsanovu elaboraciju o Kantu. Zatim, predstavit ću glavne aspekte Leejeva razvoja Mouovih teorija te u kasnijim sekcijama dati kritičku ocjenu Leejevih filozofijskih inovacija, usmjeravajući se na evaluaciju njegove konceptualizacije imanentne transcendencije i konfucijske deontologije. ; Die konfuzianische Erneuerung in Taiwan wurde durch die Suche nach einer Synthese zwischen westlichem und traditionellem konfuzianischem Gedanken determiniert. Die modernen taiwanesischen Konfuzianer hegten die Absicht, ein System von Ideen und Werten zu schaffen, das befähigt ist, die sozialen und politischen Probleme der zeitgenössischen globalen Gesellschaft zu lösen. Mou Zongsan, das prominenteste Mitglied der zweiten Generation des zeitgenössischen neuen Konfuzianismus, zielte darauf hin, die chinesische philosophische Tradition durch den Dialog mit der modernen europäischen Philosophie, vornehmlich mit den Werken Immanuel Kants, wiederzubeleben. Sein Anhänger, Lee Ming-huei, ist nachweisbar die namhafteste Fachgröße für Kants Philosophie in der gesamten sinitischen Region. Diese Arbeit setzt sich zum Ziel, ihre Herangehensweisen zu wägen, und sie im umfassenderen Kontext des zeitgenössischen chinesischen Gedankens zu bewerten. Zunächst präsentiere ich Mous Elaboration zu Kant. Im Anschluss daran stelle ich die Hauptaspekte von Lees Fortentwicklung der Theorien Mous vor und gebe in späteren Abschnitten eine kritische Einschätzung von Lees philosophischen Innovationen, indem ich mein Augenmerk auf die Evaluation seiner Konzeptualisierung der immanenten Transzendenz und der konfuzianischen Deontologie lege. ; Le renouvellement du confucianisme à Taïwan a été déterminé par une recherche de synthèse entre la pensée occidentale et confucéenne. Les confucéens modernes taïwanais aspiraient à la création d'un système d'idées et de valeurs capables de résoudre les problèmes sociaux et politiques de la société contemporaine globalisée. Zongsan Mou, le membre le plus connu da la seconde génération du nouveau confucianisme contemporain, souhaitait faire revivre la tradition philosophique à travers le dialogue avec la philosophie européenne moderne, particulièrement avec les travaux d'Emmanuel Kant. Son héritier, Ming-huei Lee, est indubitablement le plus éminents des experts pour la philosophie de Kant dans la région des langues sinitiques. Ce travail s'applique à comparer leurs approches et à les évaluer dans un contexte plus large de la pensée contemporaine chinoise. Je présenterai d'abord l'élaboration de Mou de la philosophie de Kant. Ensuite, je mettrai en lumière les aspects importants que Lee a développés dans les théories de Mou, et je proposerai dans les dernières sections une note critique des innovations philosophiques de Lee, en me concentrant sur l'évaluation de sa conceptualisation des transcendances immanentes et de la déontologie confucéenne.

According to Nietzsche, the fundamental problem between a man and a woman is rooted in the denial of antagonism between them. The man believes that their relationship must be that of eternal hostile tension and unavoidable injustice. Nietzsche asserts that there must be a rank order, where scaling is related to the actions of taking, accumulating and becoming greater by gaining power and overcoming narrower interpretations. This rank scaling does not allow for identicalness and equality, which are signs of the shallowness of instinct and the loss of one's identity. Nietzsche endorses the difference and celebrates the otherness. Flourishing of an individual can never be interfered by the concept of equal relations. Nietzsche is convinced that people are different, and he advocates for agon (a power struggle) as a model of cultural and political relations. Since equality of human beings must consist of an equal amount of the same feature, Nietzsche sees this equality as being represented in the general will to power. Furthermore, the gender difference is also a socially constructed way of being. It is a creation of man's image of how the world should look like. If included in a therapeutic approach, this perspective can shed new light on possible interventions methods in psychotherapy and philotherapy alike. Sex and sexual relationships can be singled out as key problems that prevail in the core of motivation for seeking professional therapeutic help (psychotherapy), no matter what therapeutic approach is used in such practice. It is a topic that has insufficiently drawn on Nietzsche's legacy. The aim of this paper is to provide arguments that Nietzsche's perspective on "war of the sexes" sets a productive context for both psychotherapeutic intervention and for philosophical consultancy. ; Prema Nietzscheovu mišljenju, temeljni je problem između muškarca i žene duboko ukorijenjen u negiranju antagonizma među njima. Muškarac vjeruje da njihov odnos mora biti vječna neprijateljska napetost i neizbježna nepravda. Nietzsche tvrdi da mora postojati rangirajući poredak u kojem je skaliranje vezano za aktivnosti uzimanja, nakupljanja i postajanja boljim zadobivajući moć i nadilazeći uža tumačenja. Ovo rangiranje ne dopušta istovjetnost i ravnopravnost, što su znakovi plitkoće instinkta i gubitka identiteta. Nietzsche podržava različitost i slavi drugotnost. Uspijevanje pojedinca nikada ne može biti ometano pojmom jednakih odnosa. Nietzsche je uvjeren da su ljudi drugačiji i zagovara agon (borba moći) kao model kulturnih i političkih odnosa. Budući da se jednakost ljudskih bića mora sastojati od jednakog iznosa istog svojstva, Nietzsche tu jednakost vidi kao predstavljenu u općoj volji za moć. Nadalje, rodna je razlika također društveno konstruiran način bivanja. To je kreacija muške slike o tome kako bi svijet trebao izgledati. Ako se uključi u terapijski pristup, ova nam perspektiva može baciti novo svjetlo na moguće intervencijske metode u psihoterapiji i filoterapiji podjednako. Spol i spolni odnosi mogu biti izlučeni kao ključan problem koji prevladava u jezgri motivacije za traženje profesionalne terapijske pomoći (psihoterapija), bez obzira na to koji se terapijski pristup u takvoj praksi koristi. Tema je to koja nije dovoljno vukla iz Nietzscheove tradicije. Cilj je rada ponuditi argumente za to da se Nietzscheova perspektiva na »rat spolova« postavi kao produktivan kontekst za psihoterapijsku intervenciju i filozofijsko savjetovanje. ; Nach Nietzsches Ansicht schlägt das grundlegende Problem zwischen Mann und Frau ("Weib") seine Wurzeln tief in der Leugnung des Antagonismus zwischen ihnen. Ein Mann glaubt, dass ihre Beziehung eine ewige feindselige Spannung und eine unabwendbare Ungerechtigkeit sein muss. Nietzsche stellt die Behauptung auf, dass es eine Rangordnung geben muss, in der die Skalierung mit den Aktivitäten des Nehmens, Akkumulierens und der Verbesserung durch Machtgewinnung und Überwindung engerer Interpretationen zusammenhängt. Diese Rangfolge duldet keine Ausgleichbarkeit und Gleichheit, die Anzeichen für einen flachen Instinkt und einen Identitätsverlust sind. Nietzsche unterstützt die Verschiedenheit und feiert die Andersheit. Der Erfolg eines Individuums kann niemals durch den Begriff der gleichen Beziehungen beeinträchtigt werden. Nietzsche ist überzeugt, dass Menschen anders sind, und befürwortet den Agon (Wettkampf) als Modell kultureller und politischer Beziehungen. Da die Gleichheit der menschlichen Wesen aus einer gleichen Menge derselben Eigenschaft bestehen muss, sieht Nietzsche diese Gleichheit als vertreten im allgemeinen Willen zur Macht. Fernerhin ist der Genderunterschied gleichfalls eine sozial konstruierte Art des Seins. Es ist die Kreation eines männlichen Bildes davon, wie die Welt aussehen sollte. Falls diese Perspektive in den therapeutischen Ansatz einbezogen wird, kann sie neues Licht auf potenzielle Interventionsmethoden innerhalb der Psychotherapie und Philotherapie gleichermaßen werfen. Geschlecht und Geschlechtsverkehr können als Schlüsselproblem herausgeschält werden, das im Kern der Motivation dominiert, professionelle therapeutische Hilfe (Psychotherapie) aufzusuchen, ungeachtet dessen, welcher therapeutische Ansatz in einer solchen Praxis verwendet wird. Es ist ein Thema, das nicht zureichend aus Nietzsches Tradition stammt. Die Intention dieses Papers ist es, Argumente dafür zu liefern, Nietzsches Perspektive des "Geschlechterkrieges" als produktiven Kontext für psychotherapeutische Interventionen und philosophische Beratung aufzustellen. ; Selon la pensée de Nietzsche, le problème fondamental entre les hommes et les femmes est profondément enraciné dans le déni de l'antagonisme qui leur est propre. L'homme considère que leur relation repose sur une éternelle tension hostile et une inévitable injustice. Nietzsche affirme qu'un ordre de classement doit exister dans lequel la mise à l'échelle est liée à l'action de s'emparer, d'accumuler et de devenir meilleur en gagnant en puissance et en dépassant les étroites interprétations. Ce classement ne permet pas d'identité et d'égalité, signes d'un instinct superficiel et d'une perte d'identité. Nietzsche soutient la diversité et célèbre l'altérité. La réussite d'un individu ne doit jamais être perturbé par le concept d'égalité des relations. Nietzsche est convaincu que les gens sont différents et défend l'agôn (lutte pour le pouvoir) en tant que modèle pour les relations culturelles et politiques. Étant donné que l'égalité des êtres humains doit contenir une quantité égale de propriétés identiques, Nietzsche conçoit cette égalité comme présentée dans la volonté générale de puissance. En outre, la différence des genres est également un mode d'être construit socialement. C'est la création masculine d'une image sur le monde. Si on l'introduit au sein d'une approche thérapeutique, cette perspective éclaire d'un jour nouveau les possibles méthodes d'intervention en psychothérapie et philothérapie de manière égale. Le genre et les relations de genres peuvent être dégagés comme un problème clé qui prend le dessus au cœur de la motivation visant à rechercher une aide thérapeutique professionnelle (psychothérapie), quel que soit l'approche thérapeutique utilisée dans une pratique de ce genre. Ce thème n'a pas suffisamment été puisé dans la tradition nietzschéenne. L'objectif de ce travail et de proposer des arguments afin que la perspective nietzschéenne de « la guerre des genres » s'établisse dans un contexte productif pour l'intervention psychothérapeutique et la consultation philosophique.

propovjednika) prisutni u srednjovjekovnoj Bosni već od prve polovice 13. pa sve do kraja 15. stoljeća, u ovom prilogu autor se osvrće na utjecaj i prinos dominikanaca u stvaranju hrvatske filozofske baštine u Bosni i Hercegovini. Po svom misijskom poslanju dominikanci su red propovjednika radosne vijesti, evanđeoske poruke spasenja. Pod geslom "veritas" - "istina", do koje se može doći i pravo je spoznati jedino kontemplacijom i trajnim studijem, ljudima nastoje približiti istinu o Bogu i čovjeku, o opstojnosti i svrsi postojanja ovoga svijeta, o smislu i sudbini čovjeka te o nevidljivoj prisutnosti Tvorca svega vidljivoga i nevidljivoga. Svojim dolaskom u Bosnu, kao i svojom djelatnošću, dominikanci su, nema sumnje, ostavili duboke tragove na vjerskom, znanstvenom i kulturnom planu, što znači da su uvelike utjecali na stvaranje hrvatske filozofske baštine. Na temelju povijesnih vrela, iako još uvijek nedovoljno istraženih, autor drži da su dominikanci nezaobilazni u rasvjetljavanju političkih i vjerskih zbivanja u srednjovjekovnoj Bosni i Hercegovini te da su svojom djelatnošću također znatno pridonosili i da još uvijek pridonose stvaranju hrvatske filozofske baštine, unatoč činjenici njihove povremene ili stoljetne nenazočnosti u Bosne zbog raznih vjerskih zbivanja i političkih događaja uvjetovanih unutarnjim i izvanjskim čimbenicima. U ovom prilogu autor se ukratko osvrće na Branimira (Dominika) Koraća, dominikanca iz ovoga humskog podneblja, propovjednika istine te pravednoga mira na ovim prostorima i u svijetu. Unatoč njegovom neumornom zalaganju za pravedan mir i nenasilje, u Drugom svjetskom ratu bio je žrtva ratnih razaranja i u tridesetoj godini života (1944. godine) izdahnuo je pod ruševinama zagrebačkoga samostana, potpuno uništenoga zrakoplovstvom saveznika. ; Dans cette recherche notre intention est de prendre en considération l'influence et la contribution des dominicains dans la créatio de l'héritage philosophique croate dans la Bosnie et Hercegovnie. Selon les sources historiques, il est évident que les dominicains sont présents dans la Bosnie ŕ partir de la premičre moatié de XIII-čme sičcle et ils sont en resté jusqu'ŕ la fin de XV-čme sičcle. Les dominicains ou l'Ordre des frčres pręcheurs sont obligés par leur vocation religieuse et les constitutitions de l'Ordre d'aller pręcher la Parole de Dieu, c'est ŕ dire d'annocer au monde l'Evangile, le message du salut. Le but de leur arrivée dans la Bosnie était ŕ combattre toutes les hérésies, surtout l'hérésie des bogumiles. Leur devise est la Vérité (Veritas) ŕ laquelle il est possible de s'appraucher et de la connaître véritablement seulement par la contemplation et par l'étude permanente des oeuvres de Dieu. Avec leurs engagements missioonnairs dans la Bosnie les dominicains ont laissé sans aucun doute des traces profonds ŕ l'égard de plan religieux, culturel et scientifique; c'est ŕ dire ils ont eu une grande influence sur la création de l'héritage philosophique croate. De męme leur contribution ŕ l'héritage philosophique croate est aussi trčs considérable, malgré leur absence de temps en temps de Bosnie ŕ cause de différentes raisons, des événements religieux et de la situation politique. Tout cela prouve que les dominicains sont indétournables ŕ l'égard de l'éclaircissement des événements politiques et religieux dans la Bosnie médiévale. Enfin, dans cette recherche sur les dominicains dans la Bosnie nous allons consacrer quelques mots ŕ Branimir (Dominik) Korać, le dominicain d'origine hercegovienne, né ŕ Hamzići prčs d'ici de Mostar. Il a été contre n'importe quelle forme d'agression et il a pręché la paix juste pour tous les hommes. Son intention de bien connaître les religions du monde et d'étudier des sciences religieuses, malheuresement, il ne pouvait pas réaliser, parce qu'il était, lui-męme, la victime de l'agression dans la deuxičme guerre mondiale oů il était tué ŕ l'âge de trente ans avec les autres ses confrčres au couvent de Zagreb, complčtement détruit par l'aviation des alliés, de l'année 1944.

Članak je nastojanje da se razmisli o budućnosti komparativne političke i socijalne filozofije na temelju interakcije s empirijskim i teorijskim istraživanjima u društvenim znanostima i humanistici. Sastoji se od četiri dijela: 1. Kratke prezentacije izvora »komparativnog zaokreta« i četvrtog vala kritike eurocentrizma; 2. Razmišljanja o problemu »višestrukih moderna« (»nove moderne«) kao posljedice »komparativnog zaokreta« i izazova za ideju društva i politike temeljene na konceptu sekularnog javnog uma; 3. Reference na izazov klasičnoj postavci javne sfere (ukorijenjene u idealu javnog uma) razvijene od strane Nilüfer Göle koja je istraživala novu »islamsku javnu vidljivost kao kritiku sekularne verzije javne sfere« u Zapadnoj Europi. ; The paper is an effort to reflect on the prospects of comparative political and social philosophy based on interaction with empirical and theoretical research in the social sciences and humanities. It consists of the following components: 1. Short presentation of the sources of the "comparative turn" and the fourth wave of the critique of Eurocentrism. 2. Reflection on the problem of "multiple modernities" ("new modernities") as the consequence of the "comparative turn", and a challenge for the idea of society and politics based on the concept of secular public reason. 3. Reference to a challenge to the classical notion of the public sphere (rooted in the ideal of public reason) which was developed by Nilüfer Göle while studying new "Islamic public visibility as a critique of a secular version of the public sphere" in Western Europe. ; Cet article, constituant une tentative pour penser les perspectives d'avenir de la politique comparée et de la philosophie sociale, se base sur l'interaction entre les recherches empiriques et théoriques dans les sciences sociales et humaines. Il est composé des trois parties suivantes : 1. d'une brève présentation de la source du « tournant comparé » et de la quatrième vague de la critique de l'eurocentrisme ; 2. d'une réflexion sur le problème des « multiples modernités » (« nouvelles modernités ») comme conséquence du « tournant comparé » et sur le défi se rapportant à l'idée d'une société basée sur la raison publique séculaire ; 3. d'une référence concernant la récusation de la notion classique de sphère publique (incarnée dans l'idéal de la raison publique) développée par Nilüfer Göle dans sa recherche sur la nouvelle « visibilité publique islamique en tant que critique d'une version séculaire de la sphère publique » dans l'Europe de l'ouest. ; Der Artikel ist bestrebt, über die Perspektiven der komparativen politischen Philosophie und Sozialphilosophie zu reflektieren, basiert auf der Interaktion mit der empirischen und theoretischen Forschung in den Sozial- und Geisteswissenschaften. Er besteht aus folgenden Komponenten: 1. Kurze Darstellung der Quelle der "komparativen Wende" und die vierte Welle der Kritik des Eurozentrismus; 2. Nachdenken über das Problem der "multiplen modernitäten" ("neue modernitäten") als Folge der "komparativen Wende" und der Herausforderung an die sich auf das Konzept der säkularen öffentlichen Vernunft stützende Idee der Gesellschaft und Politik; 3. Bezugnahme auf die Herausforderung für die klassische Vorstellung von der öffentlichen Sphäre (verwurzelt im Ideal der öffentlichen Vernunft), entwickelt von Nilüfer Göle, die die neue "islamische öffentliche Sichtbarkeit als Kritik der säkularen Version der öffentlichen Sphäre" in Westeuropa erforscht hat.

Ovaj rad nudi interdisciplinarni pogled i promišljanje međusobnih veza i odnosa između glazbe, ljudskog života i svijeta. S namjerom da se predstave mogući načini definiranja glazbe, razmatraju se dva pristupa: »glazbanje« (»musicking«) i disjunktivna strategija razumijevanja glazbe, od kojih oba nude deskriptivni, no ne i vrednujući pogled. Nakon kratkog osvrta na glazbu kao sredstvo političke propagande ili sredstvo iz sfere masovne produkcije i konformizma, šire je predstavljeno drugo lice glazbe pomoću pojma »glazbe zajednice«, gdje težnja k nemogućem, kao bezuvjetna dobrodošlica, te beskonačna odgovornost prema drugome čine glazbu univerzalnom vježbom etičkih gestā, otvorenosti i prihvaćanja. ; This paper offers an interdisciplinary account and a reflection of the interconnections and relations among music, human life, and the world. With the intention to present the possible ways of defining music, two approaches are examined. These approaches are "musicking" and the disjunctive strategy of understanding music, both of which provide a descriptive and not an evaluative account. After a brief acknowledgement of music as a means for political propaganda, and as a means belonging to the sphere of mass production and conformism, the other side of music is to be presented mainly through the concept of "community music", where the unconditional welcome of striving towards the impossible and the infinite responsibility towards the other makes music universal exercise in ethical gestures, openness, and acceptance. ; Cet article propose une approche interdisciplinaire et une réflexion sur les interconnexions et les relations entre la musique, le monde humain et le monde. Dans l'intention de présenter les différentes manières possibles de définir la musique, deux approches seront examinées : l'activité musicale en tant que processus (« musicking ») et la stratégie disjonctive de compréhension de la musique. Ces deux approches privilégient l'explication descriptive et n'offrent pas de critères d'appréciations. Ainsi, après avoir brièvement déterminé la musique en tant que moyen politique de propagande ou en tant que sphère de production de masse et de conformisme, l'autre facette de la musique sera présentée plus largement à travers le concept de « musique communautaire », où l'aspiration vers l'impossible en tant qu'accueil inconditionnel et responsabilité infinie des uns envers les autres font de la musique une pratique universelle des gestes éthiques, d'ouverture et d'acceptation. ; Dieser Artikel bietet einen interdisziplinären Bericht und eine Kritik an der Verbundenheit und den Beziehungen zwischen musik, menschenleben und Welt. mit der Absicht, mögliche Wege der Definition von musik zu präsentieren, werden zwei Ansätze untersucht: das "musicking" (musikpraxis) und die disjunktive Strategie des musikverständnisses. Beide Ansätze bieten eine deskriptive und keine evaluative Sehweise. Nach einer kurzen Rückschau auf die musik als mittel der politischen Propaganda oder als mittel aus der Sphäre der massenproduktion und des Konformismus wurde die andere Seite der musik in einer umfassenderen Art und Weise durch den Begriff der "Gemeinschaftsmusik" präsentiert, wo das Streben nach dem Unmöglichen als bedingungsloses Willkommen und die unendliche Verantwortung gegenü ber dem anderen die musik zu einer universellen Übung der ethischen Gesten, Offenheit und Akzeptanz machen.

Kao nastavljač smjera kontraktualne filozofije, Rousseau pristupa poimanju čovjeka na drugačiji način od prethodnika. Svojom tezom o plemenitom divljaku uspostavlja originalno prirodno stanje, a time priprema put za drugačiju konstrukciju društvenog ugovora. U tom teorijskom slijedu on pravi razliku između naturalističke definicije slobode i građanske slobode koja implicira moralnu slobodu. Svojim osebujnim terminima Amour de soi-même i amour propre pripremio je antropološku transformaciju čovjeka u sociološku dimenziju. Osobito snažnom pokazat će se njegova teorija suverena kao opće volje svih sudionika društvenog ugovora. Iako se smatra nastavljačem filozofa društvenog ugovora, Rousseau nalazi inspiraciju u grčkoj i rimskoj filozofskoj misli. Ovim se radom pokušalo razviti neke od važnih pretpostavki Rousseauove filozofske misli, a time i sudjelovati u mišljenju kakvo nam je Rousseau u naslijeđe ostavio. ; En tant que successeur du courant philosophique contractualiste, Rousseau aborde une conception de l'homme de manière bien différente de celle de ses prédécesseurs. A travers sa thèse du « bon sauvage », il élabore un état naturel originel et ainsi prépare la voie à une construction autre du contrat social. Dans cette suite théorique, il fait une différence entre la définition naturaliste de la liberté et la liberté civile, qui elle, implique la liberté morale. Par ses termes particuliers d'« amour de soi » et d'« amour-propre », il annonce la transformation anthropologique de l'homme au sein de sa dimension sociologique. La théorie de la souveraineté en tant que volonté générale de tous les acteurs du contrat social aura une importance particulière. Bien qu'il soit considéré comme l'un des successeurs des philosophies du contrat social, Rousseau trouve son inspiration dans la pensée philosophique grecque et romaine. Ce travail tente de développer certaines présuppositions de la pensée rousseauiste, et de ce fait, de participer à sa réflexion telle qu'elle nous a été léguée.

Stvaralaštvo se uvijek povezuje sa slobodnom ljudskom djelatnošću, s ljepotom, umjetnošću, ljudskom invencijom, itd. – ona je najčešće nešto prihvatljivo i dobro. Ali što se događa u vrijeme globalne manipulacije? Razvija li ovaj period nove tipove i forme stvaralaštva? Što će nam pokazati analiza rada globalne medijske manipulacije? Ideja članka je ukazati na tamnu stranu stvaralaštva u masovnim medijima. Masovni mediji smanjuju mogućnost kreativne aktivnosti u medijima dok istodobno razvijaju manipulativne oblike stvaralaštva. Ti oblici zahtijevaju da ih se ustanovi, objasni i komentira. ; Creativity is always associated with free human activity – with beauty, art, human inventions Most of the time it is something acceptable and good. But what happens in a time of global manipulation? Does the new time develop new types and forms of creativity? What will an analyses of global mass media manipulation performance reveal? The goal of the paper is to show a dark side of creativity in mass media. Mass media reduce the possibility of creative action in the media whilst they develop manipulative forms of creativity. These forms ought to be detected, explained, and commented. ; La créativité est toujours associée à l'activité libre de l'humain, à la beauté, à l'art, aux inventions humaines, etc. – elle est considérée la plupart du temps comme quelque chose d'acceptable et de bon. Or, que se passe-t-il en ces temps de manipulation globale ? Cette période développe-t-elle de nouveaux types et de nouvelles formes de créativité ? Que vont montrer les analyses sur les manipulations médiatiques auxquelles se sont livrés les acteurs mondiaux de l'univers des médias ? L'idée sous-jacente de cet article est de montrer le côté sombre de la créativité dans les médias de masse. Ces derniers réduisent la possibilité d'une action créative au sein des médias et développent en parallèle des formes manipulatoires concernant la créativité. Ces formes requièrent une identification, une explication et un commentaire. ; Die Kreativität wird stets mit der freien menschlichen Aktivität, mit der Schönheit, Kunst, den menschlichen Erfindungen usw. assoziiert – größtenteils mit etwas Akzeptablem und Gutem. Was geschieht aber in einer Zeit der globalen Manipulation? Entwickelt diese Periode neue Typen und Formen der Kreativität? Was werden uns die Analysen der Beobachtung der Medienmanipulation durch globale Spieler der Medienindustrie zeigen? Die Idee hinter dem Artikel ist es, die Schattenseiten der Kreativität in den Massenmedien aufzuzeigen. Die Massenmedien reduzieren die Möglichkeit des kreativen Handelns in den Medien. Zugleich entwickeln sie manipulative Formen der Kreativität. Diese Formen erfordern Feststellung, Erklärung und Kommentierung.

U članku »The 'Bubbling Up' of Subterranean Politics in Europe«, objavljenom 2013. u časopisu Journal of Civil Society, Mary Kaldor i Sabine Selchow pokušale su otkriti specifične značajke pobuna koje su se javila nakon 2010. godine u europskim zemljama poput Njemačke, Španjolske, Italije, Engleske itd. Prema autoricama, način organiziranja koji čini glavno tijelo ovih emancipatornih pokreta preuzima svoju osnovnu logiku iz svijeta Interneta. Analogija s Internetom zahtijeva ponovnu evaluaciju negativnih komentara o tehnici iz filozofske perspektive. Martin Heidegger i Herbert Marcuse najutjecajniji su filozofi 20. stoljeća koji su se bavili negativnim aspektima tehnike. Heidegger je prikazao destruktivne učinke znanstvene racionalnosti i tehnike na zapadnu kulturu kroz kritiku tradicionalne zapadne metafizike na fenomenološ- ko-ontološkoj razini, dok je Marcuse, kao predstavnik zapadnoga marksizma, oblikovao svoju kritiku tehnike u kontekstu pojma instrumentalne racionalnosti te kritike razvijenog industrijskog društva i kapitalizma. Iako su polazišne točke njihovih pogleda na tehniku, kao i osnovne svrhe kritike tehnike, različite, može se reći da obojica imaju poprilično negativno i gotovo u potpunosti pesimističko shvaćanje tehnologije. U tom će se kontekstu razmotriti Heideggerova i Marcuseova kritika tehnike kao i razlike i sličnosti između tih dvaju pristupa. Zaključno će rad naglasiti mogućnost pozitivne uloge tehnike, koja može služiti kao alternativa negativnoj perspektivi osvjetljavajući odnos između nedavnih pobuna i interneta. ; In the paper "The 'Bubbling Up' of Subterranean Politics in Europe", which was published in 2013 in the Journal of Civil Society, mary Kaldor and Sabine Selchow attempted to reveal the specific qualities of the uprisings which emerged after the year 2010 in some European countries, such as Germany, Spain, Italy, England etc. According to the authors, the mode of organization which forms the main body of these emancipatory movements obtains its basic logic from the world of the Internet. The use of the Internet requires a re-evaluation of negative philosophical commentary regarding technology. In the context of the twentieth century philosophy, martin Heidegger and Herbert marcuse are the most influential philosophers who studied on the negative aspects of technology. Heidegger portrayed the destructive effects of scientific reasoning and technology on the Western culture through the criticism of the traditional Western metaphysics on a phenomenological-ontological level. marcuse, belonging to the tradition of Western marxism, formed his critique of technology in the context of the concept of instrumental rationality and the critique of advanced industrial society and capitalism. Although the starting points of their perspectives on technology and the underlying purposes of their critiques of technology were different, it may be asserted that both have a rather negative and almost entirely pessimistic disposition towards technology. Heidegger's and marcuse's criticisms of technology will be discussed in this context and the differences and similarities between these criticisms will be shown. Finally, the paper will emphasise the question of the possibility of a positive role of technology. Technology can serve as an alternative to negative uses by shedding light on the relation between the current uprisings and the Internet. ; Dans l'article « The "Bubbling Up" of Suberranean Politics in Europe » publié en 2013 dans Journal of Civil Society, mary Kaldor et Sabine Selchow tentent de mettre en lumière les caractéristiques spécifiques des révoltes qui ont fait jour après 2010 dans certains pays européens – Allemagne, Espagne, Italie, Angleterre, etc. Selon nos auteures, le mode d'organisation qui a formé le corps essentiel de ces mouvements émancipatoires tire sa logique de base du monde de l'internet. Cette analogie avec l'internet requiert une réévaluation, à partir d'un point de vue philosophique, des commentaires négatifs sur la technologie. martin Heidegger et Herbert marcuse sont les philosophes les plus influents ayant travaillé sur les aspects négatifs de la technologie au sein de la philosophie du XXe siècle. Heidegger a dépeint les effets destructeurs de la raison scientifique et de la technologie de notre culture occidentale à travers son criticisme de la métaphysique traditionnelle occidentale à un niveau phénoménologico-ontologique, tandis que marcuse, membre du « communisme occidentale », a formé une critique de la technologie au sein du concept de rationalité instrumentale et une critique de la société industrielle avancée et du capitalisme. Bien que le point de départ de leur perspective sur la technologie et que le but sous-jacent de leur critique diffèrent, il est possible d'affirmer que leur point commun est d'avoir posé un regard négatif et presque entièrement pessimiste sur la technologie. À cet égard, le criticisme d'Heidegger et de marcuse vont être abordés afin d'en soulever les diffé- rences et les similarités. Enfin, cet article mettra l'accent sur la possibilité d'un rôle positif de la technologie qui pourrait servir d'alternative aux perspectives négatives en faisant la lumière sur le lien entre les révoltes actuelles et l'internet. ; In dem Artikel "The 'Bubbling Up' of Subterranean Politics in Europe", veröffentlicht im Jahre 2013 im Journal of Civil Society, versuchten mary Kaldor und Sabine Selchow die spezifischen Qualitäten der Aufstände zum Ausdruck zu bringen, die nach 2010 in den europäischen Ländern ausbrachen – Deutschland, Spanien, Italien, England usw. Nach Ansicht der Autoren erhält der modus der Organisation, der den Hauptkörper dieser emanzipatorischen Bewegungen bildet, seine grundlegende Logik aus der Welt des Internets. Die Analogie mit dem Internet erfordert eine Neubewertung der negativen Kommentare über die Technologie aus philosophischer Perspektive. martin Heidegger und Herbert marcuse sind die einflussreichsten Philosophen, die sich mit den negativen Aspekten der Technologie in der Philosophie des 20. Jahrhunderts befasst haben. Heidegger schilderte die zerstörerischen Auswirkungen der wissenschaftlichen Vernunft und Technologie auf die westliche Kultur durch die Kritik an der traditionellen abendländischen metaphysik auf der phänomenologisch-ontologischen Ebene, während marcuse, ein mitglied des westlichen marxismus, seine Kritik an der Technologie im Rahmen des Konzepts der instrumentellen Rationalität und der Kritik der fortgeschrittenen Industriegesellschaft und Kapitalismus geformt hat. Obgleich die Ansatzpunkte ihrer Perspektiven über die Technologie und die zugrunde liegenden Zwecke ihrer Kritik an der Technologie unterschiedlich waren, kann behauptet werden, dass beide eine eher negative und fast völlig pessimistische Einstellung zur Technologie hatten. In diesem Zusammenhang werden Heideggers und marcuses Kritiken an der Technologie diskutiert sowie Unterschiede und Ähnlichkeiten zwischen den beiden Kritiken aufgezeigt. Abschließend unterstreicht das Paper die Frage nach der möglichkeit einer positiven Rolle für die Technologie, die als Alternative zur negativen Perspektive dienen kann, indem sie Licht in das Verhältnis zwischen aktuellen Aufständen und Internet bringt.

U sjeveroistočnom dijelu Urbs Orientalis zapadno od Porta Andetria otkrio je E. Dyggve hram iz Dioklecijanova doba. S obzirom na to da je u blizini pronađena mramorna skulptura Venere Victrix, vjerojatno je u pitanju hram posvećen navedenoj božici. Salonitanski hram pokazuje znatnu povezanost s kultnim građevinama Dioklecijanove palače. Ne samo da arhitektonska skulptura potječe iz istih klesarskih radionica, već je možda isti tip kultnog kipa bio u Venerinu hramu carske Palače. To neosporno potvrđuje Dioklecijanovu građevinsku aktivnost u Saloni, glavnom gradu rimske provincije Dalmacije. ; With the familiar observation that in Salona it is "uncommonly difficult to discover any traces at all of pagan temples" Dyggve concluded that this clearly tells of the fundamental obliteration of the evidence of pagan cult buildings. In contrast to the few temples discovered to date, the many inscriptions dedicated to various deities or fragments of sculptures of individual patron deities show a reverence for the ancient cults. Votive monuments are sometimes found detached from their original context – cult buildings and the actual shrines the traces of which are rarely preserved. A tetrastyle temple on a high dais was put up in the oldest part of the city, the so-called Urbs vetus. This is the only cult building fully explored to date. Opposite the front elevation of the temple, a theatre was later built. Before the erection of the theatre, in the central part of the city there were a few more smallish temples observed during investigations. In the immediate vicinity of the theatre, Dyggve uncovered the forum, where in the northern part he determined the foundations of the first temples. Double temples of the common prostyle type on high built pedestals very likely derived from the time of Augustus. Apart from these temples in the oldest urban core of Salona – Urbs vetus, Dyggve discovered and partially excavated in 1931 one more temple in the new eastern part, the Urbs orientalis. Since he did not complete his investigation, he published an interim report on the excavations: "Within the town-wall stands another temple the masonry of which unfortunately is badly ruined. I have, however, succeeded in laying bare a number of details from rich marble decorations The building is of particular religiohistorical interest as it is certainly the last pagan temple that was erected in the town of Salona. It dates back to about the same time as the Palace of Diocletian," Dyggve's archives still retain a sketch of the discovered parts of the temple, in which one can recognise part of the longitudinal wall of the building, and a square base in front. Because of the place of the find, Dyggve called the pagan cult building found "Tempel ver Porta Andetria". To these architectural sketches and notes, two photographs of the architectural sculpture of the temple were attached, and these have been published. According to the archival photographs, it can be noticed that some of the architectural sculptures were made of marble, such as the acroterion of the roof of the temple and the very refined and rich ornamentation. Perhaps the capitals too were marble. which cannot be determined for certain from photograph documentation but this would tend to be confirmed by a large fragment of acanthus leaf, which very likely belonged to one of the capitals. Although only parts of corners with volutes and the beginning of the acanthus decoration and part of a simply moulded abacus are extant, the type of capital can be determined. They are very likely Corinthian capitals of the Asiatic type, similar to those of Proconnesian marble recently discovered from the Temple of Jupiter renovated at the time of Diocletian and located in the forum in the centre of Urbs orientalis. They are of the same time as the marble capitals that are today to be found in the Church of St Stephen on Sustipan, originally belonging to the so-called Small Temple in Diocletian's Palace. Other architectural decorations, as one can conclude from the documentation, imposts, friezes of frames and cornices of the doors of the temple were probably made out of local limestone, as in the temples in Diocletian's Palace. An invaluable specimen for the identification of the architectural sculpture of the previously found modest fragments of the Salona temple, according to the form and appearance of the ornamentation, is given almost entirely by the uniquely preserved Small Temple. It is not only a matter of the same type of architecture but of architectural decorations that came out of the same stone-carving workshops of domestic craftsmen, or imported imperial ones. This is supported by the employment of the same Corinthian capitals of the Asiatic type of Proconnesian marble used in the pagan cult buildings created in the same workshops and clearly commissions of the same time. This shows the incontrovertible connection of building activity between the imperial palace and Salona at the time of Diocletian. In the vicinity of the temple uncovered a marble sculpture of Venus Victrix with Cupid was found; it is placed on an oval pediment with the prominent inscription VENER(I) VICTR(ICI). Since the goddess's sculpture was found west of Porta Andetria, like the temple, Dyggve recorded it with the question mark "Venus Tempel?" He must then have hypothesised that the sculpture might have belonged to this cult building or that the temple might have been dedicated to Venus Victrix, although only the first traces of architecture and fragments of sculpture had been unearthed. In the Archaeological Museum in Split one more sculpture of Venus is displayed. Although only the lower part of the marble sculpture with a support in the form of a dolphin is extant, the characteristic iconography of Venus pudica can be recognised, of the same kind as the Salona statue of Venus Victrix. Because the sculpture was found in Split, city that sprang from Diocletian's Palace, its origin can be guessed at. In the imperial residence there were several temples, and probably numerous sculptures of the various deities, and imperial statues too, almost completely vanished by now, alas. North of Diocletian's residence, i.e. the imperial palace in the true sense of the word, there were several temples. According to historical sources, the temples were consecrated quite variously. The Temple of Jupiter was the biggest building, and is also considered the imperial mausoleum. The same titular is ascribed the prostyle temple built opposite, but Aesculapius and Janus have also been suggested. In the literature, the Small Temple is sometimes just called the Temple, as distinct from the Mausoleum of Diocletian, since some authors thought it was the only temple in the palace. In front of this uniquely preserved building of the perpendicular prostyle type on a raised dais, two temples of circular form were put up. According to the description of Antonius Proculianus the southern temple was consecrated to Cybele and was circular (in figura spherical et circulare), and the northern Venus temple was hexagonal (angulare hessagona). Perhaps the marble sculpture of Venus pudica with dolphin and Cupid was originally disposed as a cult statue of the Temple of Venus in Diocletian's Palace. In this context one should definitely point out the similarity of the choice of the Venus pudica type for the Salona sculpture of Venus victrix, which was probably the cult statue of a temple built at the time of Diocletian in the north east part of Urbs orientalis. The Salona temple of Venus Victrix put up by Porta Andetria shows some considerable connection with the cult edifices of the imperial palace. Not only do the architectural sculptures derive from the same stone-carving workshops, but similar types of statues of the deities might have been placed in them. Venus Victrix, symbol of the absolute supremacy and prosperity of the Roman Empire, was particularly revered in the official religion of the Empire. Her political importance was highlighted in the civil wars that preceded the creation of the Empire, and she figures all the way until Late Antiquity. This is confirmed by the clear symbolism of the Salona temple with the cult statue of the Victrix, and perhaps the same type of cult statue was in the Temple of Venus of the imperial palace. In this context, it is important to reconfirm Dyggve's statement that Diocletian's Palace needs looking at from the angle of Salona, because of the tight connections it had with Salona, which will undoubtedly be borne out by future investigations into the capital of the Roman province of Dalmatia.

Tijekom druge polovice dvadesetog stoljeća, a posebice tijekom posljednjih nekoliko desetljeća, naša iskustva i razumijevanje obitelji i rodnih uloga znatno su se izmijenili. Pojave nezamislive našim djedovima i bakama danas su znatno vidljivije i društveno prihvatljive: razvod, ponovno sklapanje braka nakon razvoda, izvanbračna zajednica, eksperimentalni odnosi, homoseksualni brakovi ili partnerstva sa ili bez djece, jednoroditeljske obitelji, demokratskiji odnosi između roditelja i djece, zaposlenost žena, očev dopust itd. Osim povećane varijacije u obiteljskim oblicima i promijenjenih odnosa unutar obitelji, znanstvenike u području društvenih znanosti zanimaju i druga pitanja koja utječu na svako društvo na makro-razini, kao što su na primjer broj djece u obitelji ili pitanje stopa fertiliteta i starenja društva. Dok su prije dvadeset ili trideset godina važna pitanja povezana s obiteljskim životom uključivala zaposlenost žena i posljedice zaposlenosti žena za obitelj, danas je žarište premješteno na ravnotežu između posla i privatnog života i usklađivanje posla i obiteljskog života, zajedno s rodnim ulogama u obiteljima i kućanstvima. Još uvijek važno pitanje za obitelji i istraživanja unutar društvenih znanosti, pitanje plaćenog posla žena produbljeno je pitanjima o rodnim ulogama, raspodjeli moći unutar kućanstava u odnosu na plaćeni posao, o neplaćenom kućanskom radu, odgovornosti za skrb i dodatnoj rodnoj jednakosti u obje sfere rada. Složenija analiza ovih promjena, osim što koristi opće procese modernizacije kao okvirni kontekst, trebala bi isto tako uzeti u obzir mjere socijalne politike, politiku zapošljavanja i promjenjive uvjete na tržištu rada. Znanstvenici u području društvenih znanosti posebno su zainteresirani za međukulturalne varijacije kako bi razumjeli i objasnili međusobne poveznice i promjene. Iz tog razloga tema obitelji i izmijenjenih rodnih uloga istraživana je u četiri kruga unutar Međunarodnog programa društvenih istraživanja (International Social Survey Programme - ISSP). Prvi modul pokrenut je 1988. godine, drugi 1994. i treći 2002. godine. Odabrani podatci iz posljednjeg ISSP modula (provedenog u Hrvatskoj 2013. godine) temelj su za analize u radovima koji su uključeni u ovaj tematski broj Revije. International Social Survey Programme (ISSP) International Social Survey Programme - ISSP (Međunarodni program društvenih istraživanja) najstarije je kontinuirano godišnje međunarodno istraživanje u području društvenih znanosti. Članovi istraživačkog programa su istraživačke organizacije diljem svijeta, od kojih svaka predstavlja jednu zemlju. Od 2005. godine Institut za društvena istraživanja predstavlja Republiku Hrvatsku u ovom projektu. ISSP obuhvaća niz tema koje su važne za društvene znanosti (uloga vlade, društvene nejednakosti, nacionalni identiteti, vjera, zdravstvo, radne orijentacije, državljanstvo, okoliš, društvene mreže, slobodno vrijeme i sport) i nameće stroge standarde anketnog istraživanja kako bi se riješile poteškoće koje su svojstvene međunarodnom anketnom istraživanju. Od skromnih početaka 1984. godine, ISSP se razvio te danas uključuje 48 zemalja članica, koje su odgovorne za provođenje ISSP istraživanja na svom području svake godine. Godišnje teme ISSP istraživanja razvijaju se tijekom nekoliko godina, pod nadzorom izabranog pododbora, te se unaprijed testiraju u različitim zemljama članicama. Na godišnjem plenarnom sastanku raspravlja se o upitniku koji se koristi u svim zemljama te se finalizira isti. ISSP istraživanje posebno je usmjereno na razvojna pitanja koja su: 1) smislena i relevantna za sve zemlje i 2) koja se mogu izraziti na ekvivalentan način na svim relevantnim jezicima. ISSP baza podataka, smještena u bazi podataka za društvena istraživanja GESIS Leibniz Institut u Kölnu, priprema paket podataka koji je slobodno dostupan. Mnoge navedene teme ponavljaju se u redovitim razmacima (neke od njih tri ili četiri puta), što omogućuje istraživačima proučavanje međunacionalnih varijacija i promjena tijekom vremena. ISSP označava nekoliko novosti u području međunacionalnog istraživanja. Prvo, suradnja između organizacija je rutinska i kontinuirana. Drugo, trajna suradnja istih institucija čini međunacionalno istraživanje temeljnim dijelom agende nacionalnih istraživanja svake zemlje sudionice. Treće, ISSP načela zahtijevaju da se sve institucije članice uključe u razne faze planiranja i kreiranja modula istraživanja i svaki član ima pravo glasa u odlučivanju. Četvrto, kombinirajući metodologiju ponavljanja u vremenskim razmacima i međunacionalnu perspektivu, koriste se dva moćna istraživačka alata za proučavanje društvenih procesa. Teme modula iz 2012. godine Obitelj i promjenjive rodne uloge uključuje: rodnu ideologiju; stavove prema ženskoj zaposlenosti tijekom životnog ciklusa; stavove prema braku; organizaciju dohotka u partnerskoj zajednici; rodnu podjelu kućanskih poslova; podjelu kućanskih poslova – pravičnost i sukob; moć i odlučivanje u partnerskoj vezi; sukob posao-obitelj; rod, skrb i socijalna politika; stavove prema djeci; model obitelji u vezi s favoriziranom i stvarnom podjelom plaćenog i neplaćenog rada uključujući upravljanje vremenom u kućanstvu; alternativne oblike obitelji. Pregled članaka Odabrani podatci u tri rada u ovom broju (djelomično ili isključivo) bave se četvrtim krugom ISSP istraživanja Obitelj i promjenjive rodne uloge iz 2012. godine. Iako se ne temelji na ISSP podatcima, četvrti rad s jedne strane uklapa se u temu modula i temu ovoga broja, a s druge strane nudi i međugeneracijsku usporedbu i psihosocijalnu perspektivu. Dok tri rada obrađuju nacionalnu (hrvatsku) razinu analize, Ivana Dobrotić i Tanja Vučković Juroš nude međunacionalnu (europsku) perspektivu u radu naslovljenom Tko bi trebao financirati rani predškolski odgoj i obrazovanje? Višerazinska analiza 24 zemlje. Autorice istražuju učinak čimbenika na individualnoj i državnoj razini na stavove o financiranju ranog predškolskog odgoja i obrazovanja, a posebno istražuju utječe li socijalizacija u određenom režimu socijalne države na stavove o odgovornosti države u pogledu predškolskog odgoja i obrazovanja. Autorice isto tako istražuju objašnjava li bolje tipologija socijalnih režima koja je više usmjerena na obiteljsku politiku varijacije u stavovima prema ranom predškolskom odgoju i obrazovanju u različitim državama. Njihovo najvažnije otkriće je da alternativna Leitnerova tipologija "vrsta familijalizma" bolje objašnjava varijacije u stavovima o predškolskom odgoju i obrazovanju u različitim državama nego što to čini klasična Esping-Andersenova tipologija. Stoga naglašavaju važnost programatskog pristupa u analizama stavova socijalne države koji povezuju javnu podršku specifičnim socijalnim programima s njihovim jedinstvenim značajkama. U svojem radu Uvjerenja o rodnoj podjeli roditeljskih dopusta i značajke povezane s njima Ivana Jugović istražuje stavove o roditeljskom/porodiljnom dopustu i čimbenike koji objašnjavaju takve stavove u hrvatskom kontekstu. Kao prediktore tih stavova istražuje rodne razlike, uvjerenja o rodnim ulogama, socio-demografske podatke, pohađanje vjerskih obreda, vrstu radne organizacije i nejednakosti u dohocima partnera. Rezultati pokazuju da su stavovi o rodnim ulogama jedini statistički značajan prediktor. Što manje ispitanici vjeruju da bi rodna podjela poslova trebala biti podijeljena na tradicionalan način, to je veća vjerojatnost da će podržavati ravnomjernu podjelu dopusta između roditelja. Autorica smatra da je teorija rodne ideologije prikladnija za objašnjavanje stavova o rodnoj podjeli roditeljskog dopusta u usporedbi s teorijom vremenske alokacije. Zaključuje da do pomaka prema podržavanju korištenja dopusta na rodno ravnopravniji način vjerojatno neće doći sve dok stavovi o rodnim ulogama općenito ne postanu ravnopravniji. Napisan iz perspektive filozofije roda, treći rad U ime oca: rasprava o (novom) očinstvu, njegovim pretpostavkama i preprekama, autorice Ane Maskalan, spada u pionirske radove o očinstvu u hrvatskom kontekstu. Autorica započinje od temeljnih pojmova otac i očinstvo i njihovih doslovnih i simboličkih značenja, te daje kratki povijesni pregled kombiniran s odabranim teorijama o očinstvu. Autorica pronalazi prikladni kontekst za istraživanje modernog očinstva u povijesnoj povezanosti između očinstva, muškog identiteta i političke moći gdje tradicionalne odrednice muškosti, kao što su agresivnost i emocionalna distanciranost predstavljaju glavne prepreke ispunjavajućem i pozitivnom odnosu otac-dijete. O tom se odnosu djelomično raspravlja u okviru koncepta jednako roditeljsko partnerstvo, što ne ukazuje samo na nove oblike očinstva, nego isto tako i na nove oblike muškog identiteta. Analizirajući podatke o vrijednostima i praksama hrvatskih muškaraca i žena u pogledu skrbi o djeci iz istraživanja ISSP 2012 o obitelji i promjenjivim rodnim ulogama, autorica zaključuje da iako je došlo do brojnih pozitivnih promjena, pred hrvatskim društvom još je dugačak put do ravnopravnog roditeljstva i rodne jednakosti. Isto tako smatra da je važno uočiti da se očinstvo, kao predmet političke i pravne kontroverzije, ne može i ne smije razmatrati neovisno od širih rodnih pitanja povezanih s majčinstvom, socijalnim položajem muškaraca i žena, kao i socio-ekonomskim pretpostavkama očinstva i majčinstva. U svome radu Realizacija participatornih prava djece i psihosocijalna prilagodba djeteta: stavovi djece i roditelja Nina Pećnik, Jelena Matić i Ana Tokić Milaković nude zanimljivu međugeneracijsku perspektivu koristeći reprezentativne uzorke učenika sedmih razreda (trinaestogodišnjaka) i njihovih roditelja. Analizirale su percipiranu realizaciju prava djeteta na skrb, zaštitu i participaciju unutar modernih hrvatskih obitelji, veze između realizacije participatornih prava i dječje percepcije demokratske klime u njihovim obiteljima, kao i neke pokazatelje psihosocijalne prilagodbe djece. Autorice su koristile podatke o mjerenju realizacije prava djeteta unutar obitelji, upravljačkom stilu u obitelji, samopoštovanju, samokontroli, problematičnom ponašanju i djelotvornosti otpora. Oko polovice djece izvješćuje o potpunom poštivanju njihovih prava da slobodno izraze svoja mišljenja i ideje, kao i pravo da utječu na donošenje odluka koje utječu na njih. Procjene »upravljačkog stila« u njihovima obiteljima pokazuju da više od četvrtine djece doživljavaju svoje obitelji kao diktature, anarhije ili post-revolucionarne države. Autorice su povezale veću realizaciju participatornih prava s doživljavanjem vlastite obitelji kao demokracije, s višim samopoštovanjem djeteta i manje problematičnih ponašanja, sa češćim odupiranjem vršnjačkom pritisku da konzumiraju sredstva ovisnosti (cigarete, alkohol), kao i s roditeljskim opažanjem o većoj samokontroli djeteta. Roditelji, u usporedbi sa svojom djecom, pokazuju tendenciju precjenjivanja razine ispunjenja dječjih prava na zaštitu fizičkog integriteta, dostojanstva, sudjelovanja u odlučivanju i primanju brižne skrbi. Naposljetku, željela bih zahvaliti svim autoricama koje su doprinijele ovom tematskom broju i tako proširile naše znanje o promjenama u obitelji i rodnim ulogama u Hrvatskoj, ali i općenito. Isto tako, ovom bih prilikom željela potaknuti istraživače u Hrvatskoj da češće koriste ne samo modul Obitelj i promjenjive rodne uloge, nego i druge ISSP module u svojim analizama. Baza podataka ISSP nudi komparativne datoteke koje uključuju 33 modula za nacionalnu i međunacionalnu analizu, kao i analizu u vremenskoj perspektivi, a poveznica se može pronaći pod nazivom Archive and Data na www.issp.org. Gošća urednica tematskoga broja: Dinka Marinović Jerolimov ; During the second half of the twentieth century and especially over the past few decades our experience and understanding of family and gender roles has changed remarkably. Phenomena unthinkable to our grandparents nowadays are much more evident and socially acceptable: divorce, remarriage after divorce, cohabitation, experimental relationships, homosexual marriages or partnerships with or without children, single parent families, more democratic relations between parents and children, women's employment, paternity leave etc. Besides the increased variation in family forms and changed relationships inside the families, social scientist are interested in other issues that affect every society at the macro-level such as for instance the number of children in families or the issue of fertility rates and greying societies. While twenty or thirty years ago the important question concerning family life included women's employment and its consequences for the family, today the focus is more on work-life balance and how to reconcile the work and family life, together with gender roles in families and households. Still relevant both for the families and social science research, the question of women's paid job is widened with the gender roles, power distribution within the households with respect to paid work, unpaid household work, care responsibilities and furthermore, gender equality in both spheres of work. More complex analysis of these changes, besides using a general modernization processes as the framing context, should take into account social policies, employment policies and changing labour-market conditions as well. Social scientists are particularly interested in cross-cultural variations in order to understand and explain these interconnectedness and changes. That is the reason why the theme on family and changing gender roles has been researched in four waves within the International Social Survey Programme (ISSP). The first module was run in 1988, the second in 1994 and the third in 2002. Selected data from the last 2012 ISSP module (fielded in Croatia in 2013) are basis for analysis in articles included in this thematic issue of the journal. About the International Social Survey Programme (ISSP) The International Social Survey Programme (ISSP) is the oldest continuing annual cross-national research within the social sciences. Its members are survey organizations from around the world, each representing one nation. Since 2005 the Institute for Social Research in Zagreb has been represented Republic of Croatia in the project. The ISSP covers a range of topics important within the social sciences (the role of government, social inequality, national identities, religion, health, work orientations, citizenship, environment, social networks, leisure time and sports) and implements rigorous standards of survey research in order to address the difficulties inherent in multinational survey research. Since its modest beginning in 1984 ISSP has grown to include 48 members, each of whom are responsible for the ISSP surveys being implemented in their country each year. The annual topics for ISSP surveys are developed over several years, led by an elected sub-committee (drafting group) and pre-tested in various member countries. The annual plenary meeting then discusses and finalize the questionnaire which is fielded in all countries. The ISSP research concentrates especially on developing questions that are: 1) meaningful and relevant to all countries, and 2) can be expressed in an equivalent manner in all relevant languages. The ISSP data archive situated in GESIS Data Archive for the Social Sciences at Leibnitz Institute in Köln prepares a combined dataset that is freely available. Many listed topics are repeated at regular intervals (some of them even three or four times), allowing researchers to examine cross-national variations and changes over time. ISSP marks several new departures in the area of cross-national research. First, the collaboration between organizations is routine and continual. Second, the on-going collaboration of the same institutions makes cross-national research a basic part of the national research agenda of each participating country. Third, ISSP principles require that all member institutions be involved in various phases of planning and designing survey modules, and each member has a say in decision making. Fourth, by combining a cross-time methodology with a cross-national perspective, two powerful research designs are being used to study societal processes. Topics of the 2012 module Family and changing gender roles include: gender ideology; attitudes and behavior on female employment over the life-cycle; attitudes towards marriage; organizing income in a partnership; gendered division of household work; sharing of household work - fairness and conflict; power and decision-making within partnership; work-family conflict; gender, care, and social policy; attitudes towards children; model of families concerning preferred and actual division of paid and unpaid work including time management in household; alternative family forms. Overview of the articles Selected data presented in three articles in this volume (partially or exclusively) deal with the 2012 fourth wave of the ISSP module Family and changing gender roles. Although not based on the ISSP data, the fourth article fits into the theme of the module and the thematic issue as well, offering on the other hand intergenerational comparison and psychosocial perspective. While three articles cover national (Croatian) level of analysis, Ivana Dobrotić and Tanja Vučković Juroš offer the cross-national (European) perspective in their article Who Should Finance Childcare? Multilevel Analysis of 24 Countries. They examine the effect of the individual and country-level factors on the childcare financing attitudes, particularly whether socialization in a particular welfare regime influences attitudes about the state's responsibility related to childcare. The authors also investigate whether a more family-policy-nuanced categorisation of welfare regimes better accounts for the cross-country variations in childcare attitudes. Their most important finding is that the alternative Leitner's "Varieties of Families" typology better accounts for the cross-national variations in childcare attitudes than the classical Esping-Anderson's typology. Therefore they emphasise the importance of a programmatic approach in the welfare state attitudes analysis which links the public support for specific social programs to its unique characteristics. In her article Beliefs about the Gender Division of Parental Leave and Characteristics Associated with Them Ivana Jugović explores attitudes about paternal/maternity leave and factors explaining these attitudes in Croatian context. As predictors of these attitudes she examines gender difference, gender-role beliefs, socio-demographics, church attendance, type of working organization and partners' income disparity. Results show the gender-role attitude as the only statistically significant predictor. The less the respondents believe that the gender division of labour should be traditionally divided, the more likely they are to support equally shared leave between parents. Author finds the gender ideology theory more applicable in the explanation of attitudes about the gender division of parental leave compared to time-allocation theory. She concludes that shifts towards supporting gender egalitarian leave take-up will most likely not occur until attitudes towards gender roles in general become more egalitarian. Written through a philosophy of gender perspective the third article In the Name of the Father: A Discussion on (New)Fatherhood, its Assumptions and Obstacles by Ana Maskalan is among pioneer works on fatherhood in Croatian context. Author starts with the basic concepts of father and fatherhood and their literal and symbolic meanings, together with a short historical overview combined with selected theories of fatherhood. The appropriate context to examine the modern fatherhood author finds in historical interdependence of fatherhood, masculine identity and political power where traditional determinants of masculinity, such as aggressiveness and emotional detachment represent a major obstacle to a fulfilling and positive father-child relationship. That relationship is partially discussed in relation to the concept of equal parental partnership, implying not only the new forms of fatherhood, but the new forms of masculine identity as well. Analysing the data on values and practices of Croatian men and women regarding childcare from ISSP 2012 survey on family and changing gender roles, author concludes that, although many positive changes have been made, Croatian society has got a long way to go to reach both equal parenting and gender equality. Also, she finds important to note that as a subject of political and legal controversy fatherhood cannot and must not be considered independently of the wider gender issues regarding motherhood, social status of men and women, as well as socio-economic assumptions of both fatherhood and motherhood. Ninoslava Pećnik, Jelena Matić and Ana Tokić Milaković in their article Fulfilment of the Child's Participation Rights in the Family and the Child's Psychosocial Adjustment: Children's and Parents' Views offer an interesting intergenerational perspective using the representative samples of seventh grade students (thirteen-year-olds) and their parents. They examined perceived fulfilment of the provision, protection and participation rights of the child within contemporary Croatian families, the links between participation rights fulfilment and children's perception of a democratic climate in their families, as well as some indicators of children's psychosocial adjustment. Authors used data on measures of the child's rights fulfilment in the family, family governing style, self-esteem, self-control, behaviour problem, and resistance efficacy. Approximately half of the children reported full respect of their right to freely express their opinions and ideas, and to influence decision making that affects them. Assessments of the 'governing style' in their families reveal that, over a quarter of children see their families as dictatorships, anarchies, or post-revolutionary states. Higher participation rights fulfilment Pećnik et al. find linked with perceiving own family as a democracy, child's report of higher self-esteem and fewer behaviour problems, more frequently resisting peer pressure to use substances (cigarettes, alcohol), as well as with parent's report of greater child's self-control. Parents, in comparison to their children, tend to overestimate the level of fulfilment of children's rights to protection of physical integrity, dignity, participation in decision-making and to receiving loving care. Finally, I wish to thank all authors who contributed to this thematic issue and widened our knowledge on changes in family and gender roles in Croatia but in general as well. Also, I encourage social scientist in Croatia to use in their analysis not only the module Family and changing gender roles but other ISSP modules as well more frequently. ISSP data base offers comparative files that include 33 modules for national, cross-national and cross-time analysis link to which can be found under Archive and Data at www.issp.org. Guest editor of the thematic issue: Dinka Marinović Jerolimov