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The author explores how the internet and the new media are changing the way that we communicate, act and think, individually and collectively, through the example of the Occupy Wall Street Movement. The author claims that The Occupy Movement, as a post-narrative project conceived in a digital environment, is less of a political activity, and more a new way of behavior for its members and for the society at large. Its focus on consensus building and its modus operandi are reflecting the principles of the Internet, web-organization and cooperation. Therefore, its success is not about achieving any particular political aim, or winning an election, but about the general acceptance of these values and their becoming part of a wider political agenda. ; Autor istražuje kako internet i novi mediji menjaju način na koji komuniciramo, delujemo i mislimo, pojedinačno ali i kolektivno, na primeru pokreta "Okupirajmo Volstrit". Autor tvrdi da "Okupacija Volstrita", kao postnarativni pokret nastao u digitalnom okruženju, manje predstavlja političku aktivnost a više novi normativni način ponašanja za svoje članove, ali i čitavo društvo. Njegova usmerenost ka izgradnji konsenzusa, kao i sam modus funkcionisanja, odražavaju principe interneta, mrežne organizacije i kolaboracije. Zato je njegov uspeh manje povezan sa ostvarivanjem nekog pojedinačnog cilja ili osvajanja vlasti na izborima, a više sa razmerom u kojoj će ove rednosti biti opšteusvojene i postati deo ukupne političke agende.

The term politics, from its origin until nowadays, has been closely related to coercion and effects of coercion. The first rulers were finding support in a belief in the divine nature of power, but since, in time, this belief faded, the solution was found in physical superiority of rulers. The development of politics as an activity by which a community can be governed instrumentally, conditioned its closer linkage to force. Politics was sometimes identified with force, and sometimes politics was using force as an instrument for taming the bullying by others. Undoubtedly, the man is a rational and instinctive being. Monopolization of bullying within political activity made it possible to place the force, depending on the circumstances, into the service of one or the other attribute of human nature. Integration processes in political, economic, military and other areas, significantly contributed to changing the role of a national state in its formerly inviolable spheres, even in those elements that are considered classic attributes of the state as an institution (sovereignty, independence, monetary policy, defense, state power legitimacy, etc). Does this power, which is 'taken away' from the national state, go away, through integrative processes with other international subjects, to some distant power and alienated centers, or does it, on the contrary, enter the corpus of political activity that strengthens its overall position? Without immersing into more profound analysis about what is closer to the truth, it is a fact that through integrative processes a number of 'state' activities is transferred to joint institutions. In the spirit of this paper, the most important institutions are those which decide about organization, preparing, functioning, and using of the state (interstate) power. Strategic solutions concerning these matters, are a part of domestic and intergovernmental policy. They are products of a great number of internal and external factors, starting from economic and institutional, to social and cultural-traditional, and to international.

The author analyzes the interpretations by Jean-Marie Guehenno and Helmut Willke of the end of the national state within the context of contemporary debates on globalisation. The author thinks that in their analyses both authors have come up th similar insights, particularly those regarding the assessment of the functional role which may be analytically attributed to the national state in the present and the future. Although their observations coincide with the debates on globalisation going on in political economy and political science, their conclusions are not in line with the special structure of political activity. Unlike their state/theoretic "hegelianism" (Guehenno) and system theory, functional definition of government activity (Willke), the author looks into the contemporary operation of the state from the legal/philosophical perspective. (SOI : PM: S. 37)

Most Croatian Serb organisations were established between 1883 and 1903. In that period Serbs created the Serbian Bank, 56 various financial institutions, the Association of Serb Agricultural Societies, and the economic organisation Privrednik (Economist). The Serbian Bank was the strongest financial institution in the Monarchy, which backed the economic and cultural development of Serbs inside and outside of it. On the other hand, Serbs had not created significant cultural institutions, but did establish numerous literary and singing societies and reading halls, which were instrumental in promoting national identity. Culture was a framework for political activity. It should be noted that all those organisations were identified as Serb, had their statues written in Cyrillic alphabet and in Serbian language, which testifies that they organised quite freely and without obstruction. (SOI : CSP: S. 509)

The essay describes the evolution of the concept of political culture, from th concepts such as Comte's 'consensus', Durkheim's 'collective awareness', Weber's 'significance of individual actions', to Parson's 'action frame of reference', and Mead's 'national character'. The development began with Comte's search for differentia specifica of social sciences in relation to oth positive sciences and finished in 1963 with the introduction of the concept of political culture into political science by G. Mmond and S. Verba. Our analysis has shown that many definitions of political culture point out that i essence lies in people's beliefs since political culture is a set of beliefs regarding politics. As much as it may seem a paradox, it cannot be reduced to mere individual beliefs, but represents a system of inter-subjective opinions on various political objects. This explains the possible discrepancies between the political events and the political beliefs of the people, between their behaviour and political culture, and so on. Contrary to the belief of some authors, it has been shown how political culture may and should be taken as a common denominator for a variety of opinions on politics. Political attitudes, values, norms, public opinion and political ideologies are nothing but different manifestations of political culture. Thus, the concept of political culture includes diverse facets of the subjective attitude of people towards politics. This is the asset and not the downside of this concept, as some authors would have it. It is pointed out that the manifold manifestations of political culture do not carry the same 'weight' in explaining the political activism of people and the functioning of political systems. The relationship between these manifestations is extremely complex and a challenge for research. It is this very relationship that could explain the stable and less stable (i.e. stable and vacillating) reactions of people in their political activity. (SOI : PM: S. 128)

The author primarily studies the works of Croatian and non-Croatian theologians and historians puplished since the 1980s which deal with the cultural and political activities of the Serbian Orthodox Church in Croatia and Bosnia-Hercegovina. In the article's introduction, the author stresses that in recent times there has been a growth of interest in this topic because of the increased political activity of the Serbian Orthodox Church in the former Yugoslavia and its attitude toward Serbian aggression in Croatia and Bosnia-Hercegovina. He also cites publications written by Croatians and non-Croatians that were published from 1918 to 1982. The main issues of his analysis are the jurisdiction of the Patriarchate of Pec outside of the Ottoman Empire's borders; the problem of the union of churches during the 17th and 18th centuries; the role of the Serbian Orthodox Church in the process of Serbian national integration in Croatia and Bosnia-Hercegovina during the 19th and early 20th century; and finally, the problem of theological debates and political developments during the 20th century. Special emphasis is also placed on the behaviour of the Church during the course of the Second World War, when it collaborated with German occupational forces. After the war, the Serbian Orthodox Church not only kept silent about this, but it also made unsubstantiated claims about the wartime collaboration of the Croatian Catholic Hierarchy and the Croatian people. The author concludes by saying that further research is needed into these and other related topics so that new light may be thrown on the more than three hundred year long history of the Serbian Orthodox Church in Croatia. (SOI : CSP: S. 176)

Petar Rogulja's article "Before the Dawn" (1916) led to an intense debate about the organization of the Croatian Catholic Movement (Hrvatski katolicki pokret - HKP). He is important because he elaborated the ideology of the movement, which played an important role for Catholicism in the political life of Croatia. Rogulja and his supporters (the 'nacionalci' or 'nationalists') tried to reorganize he HKP into a "total system" (potpuni sistem). This meant that cultural and economic organizations were to be included as integral parts of a future political party. His opponents (the integralists or 'integralci') were not successful in attacking his policy. After the "Kingdom of Serbs, Croats, and Slovenes", the first Yugoslavia, was formed (1918), the seniors of the Church organized their own political party - Hrvatska pucka stranka (HPS - Croatian Popular Party). The party claimed to represent "positive elements of the Christian congregation", but also claimed that it was "non-confessional". The seniors made a commitment to "interconfessionalism". The creation of the "Catholic Action - Katolicka akcija" (KA) by Pius XI. provided official support for those Catholics that did not support the policy direction taken by the HKP. Unlike the HKP, which was organized from below, that is to say, by the laity outside of the auspices of the Church hierarchy, the organization of the KA was initiated from above, by the Church hierarchy as a whole. The KA, as defined by the encyclical "Ubi arcano Dei" (1922), along with other acts of the Holy See and the Catholic Church hierarchy, was not to include organizations intending to achieve "mundane objectives", thus, political parties. A political party was at the heart of the HKP, but even though this was the case, Rogulja's supporters contributed to the organization of the KA. Though the KA was meant to be non-political, this did not mean that it was indifferent to politics generally, or to those who based their political activity on Christian/Catholic tenets. Seniors faithful to Rogulja's orientation believed that members of the KA would support their party in political matters. In any case, the leaders of the Catholic Church throughout Croatian lands never obligated its members to support the HPS. Opponents of the seniors' political party, mainly adherents of the Croatian Union of the Eagle (1923), accused them of anti-clericalism. The political disputes among Catholic activists in Croatia was brought to an end, but not resolved, by the Yugoslav Monarch's suspension of the Vidovdan constitution in 1929, at which time political parties where outlawed. (SOI : CSP: S. 455f.)

In the research traditions of social and political science two central answers are being sought. The first is, what is the relationship between the specific con-figurations of the proponents of social changes and the particular outcomes of their activity? The other is, which changes in the configuration of the proponents lead to better results than the existing ones relative to th value criteria such as peace, feasible development, or social justice? This makes the reference frame-work of contemporary discussions on institutional shaping of the relations between the state and the society. In this work, the author first mentions three dominant dimensions of social change to which all of us are exposed. Second, by changing perspective, he goes over from a passive to an active approach in order to observe the actors (citizens) and the forms of their activity (civilness) that might challenge th forces of change and transform them into tolerable or even desirable outcomes. And third, he contributes to the discussion about civilness and depicts in bigger detail six fallacies that must be avoided if one wants to attain a competent configuration of activity. (SOI : SOEU: S. 37)

The author follows the activity of A. Ciliga, one of the most prominent Croatian communists in the period between the two wars, in the international movement of the left. The article presents Ciliga's theoretical and political views in the thirties when he belonged to the Trocki circle and criticised Stalin's regime. The author concludes that Ciliga was the first to elaborate on the concept of antisovietism. (SOI : CSP: S. 449)