Manjak povjerenja u demokratske procese, frustriranost vladajućom elitom i opadanje interesa za politiku trendovi su vidljivi diljem svijeta. Takav politički okoliš pogoduje javljanju populističkih stranaka, točnije onih koje uviđaju da elite više ne zagovaraju želje svojih sugrađana i koje vjeruju da je jedino rješenje problema vraćanje moći u ruke naroda. Danas gotovo svaka država ima svoju populističku opciju, a čini se da i Hrvatska ne odstupa od pravila. Na parlamentarnim izborima 2020. godine javile su se dvije nove stranke koje su uspjele prodrmati Sabor i osvojiti 7 mjesta za stranku Možemo! te 16 mjesta za Domovinski pokret. Mediji su obje stranke brzo okarakterizirali populističkim. Budući da se toliki dio života odvija u virtualnoj sferi, cilj ovog rada je istražiti koriste li političke stranke Možemo! i Domovinski pokret populizam u svojim Facebook objavama. Facebook je najraširenija društvena platforma u Hrvatskoj koja se iznova pokazuje pogodnom za političku komunikaciju. Metodom analize sadržaja analizirano je ukupno 60 Facebook objava, 30 od svake stranke, kroz dva razdoblja – prije i poslije izbora. Objava se smatrala populističkom ako je sadržavala dva konstitutivna elementa: pozitivno spominjanje naroda i negativno spominjanje elita. Rezultati ukazuju kako obje stranke slabo koriste populizam u svojoj političkoj komunikaciji, a glavni razlog tomu je što rijetko spominju narod, a ako ga spominju, spominju ga u neutralnom kontekstu. Jedno moguće objašnjenje ovakvih rezultata je način korištenja Facebooka kojeg stranke ne koriste kao sredstvo za učvršćivanje komunikacije sa svojim biračima, nego kao kolekciju svojih nastupa u medijima ili govora iz Sabora. Još jedno moguće objašnjenje je da stranke koriste populistički stil u određenim trenucima kako bi pridobile simpatije šireg segmenta naroda, a da su ih mediji okarakterizirali populističkim bez stvarnog uporišta. ; A lack of trust in democratic processes, growing frustration with the ruling elite and a declining interest in politics are trends visible around the world. Such a political environment favors the emergence of populist parties -those who see that elites no longer advocate the wishes of their fellow citizens and who believe that the only solution to the problem is to return power to the people. Today, almost every country has its own populist option, and it seems that Croatia does not deviate from the rules. In the parliamentary elections in 2020, two new parties appeared that managed to shake up the Parliament and win 7 seats for the We Can Party! (Možemo!) and 16 seats for the Homeland Movement (Domovinski pokret). The media quickly characterized both parties as populist. Since such a big part of life takes place in the virtual sphere, the aim of this paper is to investigate whether political parties We can! and the Homeland Movement use populism in their Facebook posts. Facebook is the most widespread social platform in Croatia, which is continuously proving to be suitable for political communication. Using content analysis, a total of 60 Facebook posts were analyzed, 30 from each party, over two periods - before and after the election. The post was considered populist if it contained two constitutive elements - a positive mention of the people and a negative mention of the elites. The results indicate that both parties make little use of populism in their political communication and the main reason for this is that they rarely mention the people, and if they do, they mention them in a neutral context. One possible explanation for these results is the way Facebook is used, as parties do not use it as a means of strengthening communication with their constituents, but as a collection of their media appearances or speeches from Parliament. Another possible explanation is that the parties use a populist style at certain times in order to gain the sympathy of a wider segment of the people, and that the media characterized them as populist without a real foothold.
U članku se uspostavlja korelacija između nihilizma i povijesti iz postavke o kraju metafizike u doba tehnosfere. Pokazujući genealogiju postmodernoga obrata u suvremenom filozofijskome mišljenju, autor se kritički razračunava s Vattimovom tezom da je Heideggerov pojam prebolijevanja metafizike (Verwindung) ključ za razumijevanje postmoderne. Unatoč neposredne blizine s Nietzscheom i Heideggerom, ipak je neporecivo da se glavni pojam mora izvesti iz mišljenja kasnoga Wittgensteina, kao što je to učinio Lyotard u analizi »postmodernoga stanja«. Posrijedi je pojam »jezičnih igara« koji uvodi u promišljanje odnos između pragmatike znanja, performativnosti jezika i horizonta događaja. Na taj se način pokazuje da postmoderna nije nikakva vremenski određena »nova« epoha, već reaktualiziranje stanja kojeg određuje vladavina tehnoznanosti, kibernetike i pluralnih obrazaca kulture u postindustrijskome društvu. Autor na osnovi vlastitih prethodnih analiza ovog problema sabranih u knjigama Postmoderna igra svijeta, Politika identiteta, Posthumano stanje i Tehnosfera I–V, smatra da jedino ekstenzivna analiza i tumačenje Lyotardovih postavki omogućuje dolazak na pravi filozofijski put spram odgovora na pitanje o biti nihilizma u suočenju s biti tehnosfere kao računanja, planiranja i konstrukcije neljudskoga. Ono što je preostalo od postmoderne u suvremenosti niti je »pričanje priča« o stilskim tendencijama moderne i neomoderne, avangarde i neoavangarde, niti, pak, sukob univerzalnosti i partikularnosti društva i kulture. Preostalo je jedino ono što ima karakter neotklonjive »sudbine« ovog nihilizma tehnosfere: od postmodernoga stanja do posthumanoga stanja mišljenje se nalazi pred izazovom događaja koji nadilazi sve viđeno u povijesti zapadnjačke metafizike. Kada slika prethodi jeziku, a pisanje govoru, nalazimo se u zatvorenome krugu obrata i preokreta metafizike. Vrijeme je za izlazak iz ovog »začaranoga kruga« u kojem živo postaje ne-živo, bitak informacijom, društvo sustavom objekata, a ljudsko-odveć-ljudsko neljudskim kao takvim. ; The paper establishes a correlation between nihilism and history from the premise of the end of metaphysics in the age of the technosphere. In presenting the genealogy of the postmodern turn in contemporary philosophical thinking, the author critically deals with Vattimo's thesis that Heidegger's notion of overcoming metaphysics (Verwindung) is the key to understanding postmodernity. Despite its close proximity to Nietzsche and Heidegger, it is undeniable that the main notion must be derived from late Wittgenstein's thinking, as Lyotard did in his analysis of the "postmodern condition". It is a notion of "language games" that introduces into consideration the relationship between the pragmatics of knowledge, the performativity of language and the event horizon. In this way, it will be shown that postmodernity cannot be any "new" epoch but rather a re-actualization of the condition determined by the rule of technoscience, cybernetics and plural patterns of culture in post-industrial society. Based on his previous analyses of this problem, collected in the books The Postmodern Game of the World, Identity Politics, The Posthuman Condition, and Technosphere I–V, the author believes that only extensive analysis and interpretation of Lyotard's premises allows one to reach the right philosophical path to the answer to the question of the essence of nihilism in the face of Being, and the technosphere as computation, planning, and construction of the inhuman. In contemporary times, what is left of postmodernity is neither "telling stories" about the stylistic tendencies of the modern and neomodern, the avant-garde and the neo-avant-garde, nor, moreso, the conflict of the universality and particularity of society and culture. All that remains is the feature of the unwavering "fate" of this nihilism of the technosphere: from the postmodern condition to the posthuman condition, thought is confronted with the challenge of an event that goes beyond anything seen in the history of Western metaphysics. When the image precedes the language and the writing to speaking, we find ourselves in a closed circle of turns and reversals of metaphysics. It is time to step out of this "vicious circle" in which the living becomes non-living, the Being becomes the information, the system of objects replaces society, and the human-too-human with inhuman as such.
Radom se nastoji uspostaviti veza između Kantove etike i etike sporta povezivanjem koncepcije anthropocena, kao suvremene epohe tijekom koje prirodna povijest postaje kulturnom povijesti, s etikom nade, kako je predstavljena u Kantovoj Kritici rasudne snage. Ključan je moment Kantova argumenta da je biranje kulture ispravan put ljudskog razvitka prema civilnom društvu i kozmopolitskom jedinstvu. Je li sport takva kultura? Može li sport postati važan moment u suvremenoj etici nade? Odgovor je uvjetno pozitivan jer postoje određene prepreke. Prvo, jedan je od razloga za to inauguriranje olimpijskog sporta u svrhe održavanja ravnoteže u društvenim sukobima. Da je takvo što ostvarivo sugerira nam da bi hijerarhijski poredak izvrsnosti u sportskom natjecanju osnažio društvenu hijerarhiju. Drugo, sport je jedna od najpopularnijih i najprofitabilnijih globalnih zabava, no njime upravlja aristokratska elita s iznimnim potencijalom za zloupotrebu moći. Treće, globalni organizatori sporta imaju mnogo političke moći skrivene iza olimpijske mantre o isključivanju politike iz sporta. ; The paper aims to establish a link between Kant's ethics and the ethics of sport by connecting the concept of Anthropocene as the contemporary epoch during which natural history is becoming cultural history and the ethics of hope as presented in Kant's The Critique of Judgement. The crucial moment in Kant's argument is that choosing culture is the proper way of human progress towards civil society and cosmopolitan unity. Is sport this kind of culture? Can sport become an important moment in the contemporary ethics of hope? The answer is conditionally positive because there are obstacles present. Firstly, one of the reasons is that the modern Olympic sport was inaugurated to keep social conflicts in balance. That this purpose can be achieved suggests that the hierarchical order of excellence involved with sport competition should strengthen social hierarchies. Secondly, sport is one of the most popular and most profitable global entertainments, but it is governed by aristocratic elites with the enormous potential for the abuse of power. Thirdly, global sports organisations have a lot of political power hidden behind the Olympic mantra of the exclusion of politics from the sport. ; Cet article tente d'établir un lien entre l'éthique kantienne et l'éthique du sport à travers le concept d'Anthropocène, en tant qu'époque contemporaine au sein de laquelle l'histoire naturelle devient l'histoire culturelle, mais également à travers l'éthique de l'espoir, telle qu'elle est présentée dans la Critique de la faculté de juger de Kant. Le moment charnière de l'argumentation kantienne pose que la culture est le chemin de l'évolution humaine qui mène à la société civile et à l'unité cosmopolitique. Le sport est-il une culture de la sorte ? Le sport peut-il devenir un moment important au sein de l'éthique contemporaine de l'espoir ? La réponse est positive sous réserve d'un ensemble de conditions puisqu'il existe un certain nombre d'obstacles : premièrement, le sport olympique a été inauguré dans le but de maintenir les conflits sociaux en équilibre. Pour qu'un tel projet se réalise, cela suggère que l'ordre hiérarchique d'excellence dans la compétition sportive pourrait renforcer la hiérarchie sociale ; deuxièmement, bien qu'il soit régi par une élite aristocratique qui détient en son sein un énorme potentiel d'abus de pouvoir, le sport est l'un des divertissements mondiaux les plus populaires et profitables ; troisiè- mement, les organisations mondiales du sport possèdent un pouvoir politique qui se dissimule derrière les slogans olympiques qui revendiquent l'exclusion du politique dans le sport. ; Das Paper zielt darauf ab, eine Verbindung zwischen Kants Ethik und der Ethik des Sports herzustellen, indem es die Konzeption des Anthropozäns als zeitgenössische Epoche, während welcher Naturgeschichte zur kulturellen Geschichte wird, und die Ethik der Hoffnung, wie sie in Kants Kritik der Urteilskraft dargestellt wird, miteinander verknüpft. Das entscheidende Moment in Kants Argumentation ist, dass die Wahl der Kultur der richtige Weg des menschlichen Fortschritts zur Zivilgesellschaft und zur kosmopolitischen Einheit ist. Ist Sport eine solche Kultur? Kann Sport zu einem wichtigen Moment in der zeitgenössischen Ethik der Hoffnung werden? Die Antwort ist lediglich unter Vorbehalt positiv, da Hindernisse vorhanden sind. Erstens ist einer der Gründe dafür, dass der moderne olympische Sport ins Leben gerufen wurde, um soziale Konflikte im Gleichgewicht zu halten. Dass dieser Zweck erreicht werden kann, legt nahe, dass die hierarchische Reihenfolge der Spitzenleistungen im Sportwettbewerb die sozialen Hierarchien stärken würde. Zweitens ist Sport eine der beliebtesten und profitabelsten Unterhaltungsformen der Welt, die allerdings von aristokratischen Eliten mit einem enormen Potenzial für Machtmissbrauch beherrscht wird. Drittens haben globale Sportorganisationen hinter dem olympischen Mantra des Ausschlusses der Politik aus dem Sport reichlich politische Macht verborgen.
Uvod: O povijesti sestrinstva u Karlovcu i podacima o školovanju i radu medicinskih sestara ima vrlo malo objavljenih radova. Većinom su ti radovi sastavni dio monografije bolnice i/ili organizacijskih jedinica zdravstvenih ustanova. Analizom pronađene povijesne građe u ovom radu pokušala se učiniti rekonstrukcija života, školovanja i rada medicinske sestre Sofije (Sonje) Škrobe. Metode: Polazište za izradu rada bili su dokumenti pohranjeni u pismohrani Opće bolnice Karlovac, arhivskim fondovima i zbirkama Hrvatskog državnog arhiva (HDA) i usmeno svjedočanstvo kćeri Sofije (Sonje) Škrobe. Kao dopuna ovim izvorima korišteni su do sada objavljeni radovi. Rezultati: Sofija (Sonja) Škrobe rođena je 8. veljače 1919. godine u Krasici. Završila je četiri razreda realne građanske škole u Karlovcu, dvije godine učiteljske domaćinske škole u Zagrebu i u doba punoljetnosti upisala i završila Školu za nudilje u Beogradu. Nakon položene službene prisege, dekretima nadležnih Ministarstava zdravstva i Oblasnih Narodnih odbora šalju je na rad na različita mjesta. Radila je u Zavodu za suzbijanje endemijskog sifilisa u Banjaluci, u Državnom domu za malu djecu u Zagrebu, Domu narodnog zdravlja u Karlovcu, Državnim dječjim kolonijama u Virju i Splitu, Antituberkuloznom dispanzeru u Dubrovniku te u Kotarskoj zdravstvenoj stanici u Karlovcu. Posljednjih deset godina prije umirovljenja radila je kao patronažna sestra u Karlovcu. Prema obrađenoj građi možemo pretpostaviti da je Sofija Škrobe prva civilna školovana medicinska sestra u Karlovcu. Umrla je u Karlovcu 28. listopada 2002. godine. Zaključak: Uvidom u dosje Sofije Škrobe možemo pratiti njezin profesionalni put po mnogim zdravstvenim ustanovama sukladno tadašnjoj socijalno-zdravstvenoj politici. Istovremeno se dobio uvid u zdravstvena, socijalna i politička zbivanja u državama opisanog vremena. Medicinske su sestre zajedno s liječnicima obilazile pacijente po kućama i/ili pružale skrb u pokretnim ambulantama. Provodile su aktivnosti usmjerene na suzbijanje i liječenje, kroničnih i zaraznih bolesti, podizale nivo higijene kod stanovništva i provodile zdravstveno prosvjećivanje ljudi. Razvidno je koliko je taj rad tražio osobnih odricanja, bio popraćen teškim radnim uvjetima rijetko uzimajući u obzir privatni život zdravstvenih djelatnika. U radu su navedena mnoga imena i dokumenti koji mogu poslužiti kao poticaj na daljnja istraživanja ili kao dopuna i/ili korekcija ovom radu. ; Introduction: There have been very few published texts on the history of nursing in Karlovac and few data on the education and work of nurses. They are mostly parts of the monograph of the hospitals and/or other departments at the health institutions. The summary of the life of Sofija (Sonja) Škrove, her education, and her work have been analyzed in this text using his-torical documents. Methods: The starting point for this text was the documents from the archives of the Kar-lovac General Hospital, the archives and collections of the Croatian State Archives (HDA), and the memories recounted by her daughter Sofia (Sonja) Škrobe. In addition, some previously published papers have also been used. Results: Sofija (Sonja) Škrobe was born on February 8, 1919 in Krasica. After finishing pri-mary school in Karlovac, she went to high school for teachers in Zagreb for two years and when she came of age she enrolled and finished high school for nurses in Belgrade. After she officially took oath she was sent by order of the Ministery of Health and Regional People's Committee to various places for work. She worked at the Institute for the Control of Endemic Syphilis in Banja Luka, at the State Orphanage for Young Children in Zagreb, the Public Health Center in Karlovac, the State Children's Camp in Virje and Split, the Antituberculosis Clinic in Dubrovnik, and the District Health Centre in Karlovac. For the last 10 years before retiring, she worked as a community nurse in Karlovac. We can assume that according to the analyzed data, Sofija Škrobe was the first qualified public nurse in Karlovac. She died in Karlovac on October 28, 2002. Conclusion: Looking at Sofija Škrobe's file, we can follow her professional career in many health institutions according to the social and health politics of that period. At the same time, we got an insight into the social, political, and health issues of the states of those times. Nurses, together with doctors, visited patients in their homes and provided care in mobile am-bulances. They were active at suppressing and curing, chronic and contagious diseases, raising the standards of hygiene and enlightening the people on health. It is apparent that such a work asked for personal sacrifices and that it was accompanied by difficult working conditions without consideration for the personal lives of the health professionals.
Augustinski samostan sv. Jeronima podignula je najstarija redovnička zajednica u Rijeci. Od početaka u 14. stoljeću, pa do ukidanja samostana 1788. godine, augustinci pustinjaci obilježili su grad i širu riječku okolicu u vjerskom, kulturnom i ekonomskom pogledu. Rad opisuje negativne posljedice jozefinističkoga zatvaranja samostana na augustinsko arhivsko gradivo, što se odrazilo i na nedovoljni historiografski interes prema povijesti te zajednice. Autor daje presjek sačuvanoga gradiva koncem pedesetih godina 20. stoljeća vraćena iz Budimpešte, od kojega je najvrjednije vrelo samostanski protokol. Navode se podatci i o arhivskom gradivu diljem Europe, iz svjetovnih i crkvenih ustanova, neophodnom za historiografsku prosudbu povijesti augustinaca pustinjaka u Rijeci.State Archives in Rijeka ; The history of the Order of Saint Augustine in Rijeka links the city and its region with Central Europe – more particularly to Bavaria, Bohemia, Austria, Slovenia and Italy. Unfortunately, the past of the Augustinian convent of St. Jerome is mostly unknown. The Order of St. Augustine was in fact the first religious community in Rijeka. The monastery, founded by the noble families of Devin and Walsee, existed from the 14th century till 1788, when it was dissolved by Joseph II. The archive suffered two main disasters: in 1509, when the Venetians partially destroyed it, and in 1788, the year of its closure. The Augustinian archive remained partially in the State Archives in Rijeka, but the largest part of its precious holdings was displaced. However, part of the archive disappeared. Cimiotti-Steimberg, a historian from Rijeka, speaks of that fact as incuria et vandalismus (negligence and vandalism). Part of the convent's archive returned to Croatia during the 19th century, but the Hungarian politics of centralization, led by Khuen-Héderváry, displaced again the Augustinian documents to Budapest. Finally, the 1958 restitution replaced the holdings back to Croatia. We can only partially assess the content of the archival holdings because many sources mention inventories, registries and urbaria that the convent in Rijeka once possessed. After its dissolution, the documents of a number of Augustinian fraternities disappeared. The most important of them was the Fraternity of Immaculate Conception, that convened in the Augustinian chapel and whose members were some of the most important citizens from Rijeka. The most important contribution to the archive of the Augustinian convent took place in 1958, when the Augustinian books and documents were restituted from Budapest. They have been kept in the State Archives in Rijeka ever since. The most important source preserved in Rijeka is Protocollum conventus Fluminensis Ordinis eremitarum s. patri Augustini ad s. Hieronymum. It was made by the Austrian Augustinian provincial Joseph Achinger, who in 1704 made an inventory of the archive of the Convent of St. Jerome. A smaller part of the archival holdings is preserved in the State Archives in Zagreb. It is not clear how the 16th century cartulary from the Augustinian Convent in Rijeka ended up in the University Library in Vienna. This Diplomatarium monasterii sancti Hieronimi ordinis eremitarum sancti Augustini in terra Fluminis sancti Viti is a source that still needs to be researched. During the last hundred years of its existence, the Augustinian convent makes part of the Austrian Province that preserved well the archives during the 18th century. It had nominated historians for every convent and documented local history. The historical research of the Convent of St. Jerome in Rijeka requires the knowledge of the Order of Hermits of St. Augustine. They are grouped in provinces that are under the authority of the general prior with a seat in Rome. The Central Archives of the Order in Rome preserve the major part of the correspondence between generals and the provinces. The Austrian National Library in Vienna hosts the archives of the Augustinian Province of Austria since the Augustinians of St. Jerome were part of it from 1669 to 1788. There are manuscripts from Vienna Augustinian convent of St. Sebastian and St. Rocco, mostly records and excerpts from various sources from the 16th, 17th and 18th centuries. An important source for the Rijeka Convent is the Codex latinus monacensis 8423 from the Bavarian State Library, which is related to the period from 14th to 16th century, when the convent was part of the Augustinian Province of Bavaria. The work of Rijeka Augustinians can be reconstructed only through historical sources of those provinces, the central Order structures in Rome and the remains of once rich convent archive, parts of which are preserved today in Rijeka, Zagreb and Vienna.
Ovaj rad ispituje hipotezu prema kojoj je vanjsko djelovanje EU (koje prema Lisabonskom ugovoru kao važećem ugovornom okviru EU objedinjuje vanjske odnose EU kao zbirni naziv za eksternalizirane unutarnje politike EU i vanjsku politiku EU) neuspješno na Mediteranu zbog nekonzistentnosti u vanjskopolitičkom procesu, i zbog nekoherentnosti u sadržaju/ciljevima triju mediteranskih politika EU (Euro-mediteransko partnerstvo - EMP, Europska susjedska politika – ENP i Unija za Mediteran - UFM). U tom smislu prvi cilj disertacije je pokazati razloge neuspjeha vanjskog djelovanja EU spram mediteranske regije, a drugi je ukazati na šire implikacije tog neuspjeha za ambicije EU kao globalnog aktera. Korištene istraživačke metode analiza sadržaja primarnih i tercijarnih izvora podataka u kombinaciji sa diskurzivnom analizom primarnih i sekundarnih izvora, potvrdile su sljedeće. Vanjsko djelovanje EU spram mediteranske regije je neuspješno kroz sve tri faze vanjskopolitičkog procesa. (1) U fazi formuliranja mediteranskih politika zbog neusklađenosti/nekonzistentnosti između institucija EU (Europskog vijeća i Europske komisije) u definiranju mediteranske regije kao strukturnog konteksta mediteranskih politika EU, svrhe EMP-a i prioriteta EMP-a i ENP-a. (2) U fazi odlučivanja/usvajanja mediteranskih politika EU zbog nekompatibilnost/nekoherentnost ciljeva vanjske politike EU i većeg broja eksternaliziranih unutarnjih politika EU između EMP, ENP i UFM, pri čemu je najveća nekoherentnost postojala u razdoblju od 2004.-2008. između EMP i ENP po pitanju vanjske politike, JHA, trgovine i energetike, a od 2009. stanje se između trenutno aktivnih ENP i UFM nije bitno promijenilo jer su ostale nekoherentne vanjska politika, JHA i energetika, dok trgovinska politika nije sastavni dio UFM-a. (3) U fazi implementiranja mediteranskih politika EU zbog neusklađenosti/nekonzistentnosti u bilateralnoj implementaciji multilateralnih instrumenata mediteranskih politika EU na vanjskopolitičkom području i u JHA od strane južno-mediteranskih partnera unatoč činjenici da su ove instrumente zajednički usvojili sa državama članicama EU. Nekonzistentnost u vanjskopolitičkom procesu i nekoherentnost u sadržaju/ciljevima između triju mediteranskih politika EU slabe mogućnosti EU (shvaćene kao sposobnost formuliranja, usvajanja i implementiranja politika). Ove mogućnosti zajedno sa neiskorištenim prilikama (shvaćenima kao prilike za suradnju EU kako sa južno-mediteranskim partnerima kroz uzimanje u obzir i njihovih interesa, te sa drugim regionalizirajućim akterima koji jednako kao EU djeluju u mediteranskoj regiji) kao dva analizirana elementa akterstva EU, pokazuju da je EU tek (regionalni) akter u nastajanju i da još uvijek ne može bez problema koji proizlaze iz njezine kompleksne prirode pretendirati na ulogu vanjskopolitičkog aktera u globalnim razmjerima. ; This paper examines the hypothesis that EU external action (which, according to the Lisbon Treaty as the relevant EU framework agreement, encompasses EU external relations as a collective term for externalized EU internal policies and EU foreign policy) has been unsuccessful in the Mediterranean region due to the inconsistency of the foreign policy process and incoherence of the aims of three EU Mediterranean policies (Euro-Mediterranean Partnership–EMP, European Neighborhood Policy–ENP, and Union for the Mediterranean–UFM). In that context, the first objective of this dissertation is to provide the reasons as to why the EU external action has failed in the Mediterranean region. Secondly, it will point at the wider implications of this failure in terms of EU aspirations to be a global actor. Research methods used in empirical analysis that included content analysis of primary and tertiary sources, combined with discourse analysis of primary and secondary sources, has resulted in the following. EU external action in the Mediterranean region has been unsuccessful in all three stages of the foreign policy process. (1) In the stage of formulating Mediterranean policies due to inconsistency between EU institutions in defining the Mediterranean region as a structural context of EU Mediterranean policies, EMP's purpose and EMP's and ENP's priorities. (2) In the decision making stage of EU Mediterranean policies due to the incoherence of aims of EU's foreign policy and many EU's externalized internal policies between EMP, ENP and UFM, whereby this incoherence was most prominent between 2004-2008 regarding foreign policy issues, JHA, trade and energy between EMP and ENP. Since 2009, the situation concerning the currently effective ENP and UFM has not changed significantly, since foreign policy, JHA and energy policy have remained incoherent, while trade policy is not part of the UFM. (3) In the implementation stage of EU Mediterranean policies due to the inconsistency in bilateral implementation of multilateral instruments of EU Mediterranean policies in the foreign policy field, and in the JHA from the side of south-Mediterranean partners, despite the fact that they have adopted these instruments jointly with EU Member States. Inconsistency of the foreign policy process and incoherence of the aims between the three EU Mediterranean policies are weakening the EU capabilities (the ability to formulate, adopt and implement policies). These together with unutilized opportunities (for cooperation with south Mediterranean partners through taking into consideration their interests, and interests of other regionalization actors in the Mediterranean region) as the two analyzed elements of EU actorness, are demonstrating that the EU is still an emerging (regional) actor that is yet unable to assume the role of a foreign policy actor on a global level due to its complex nature.
Na Veliki petak 1494, 28. ožujka, u Sikstinskoj kapeli, pred papom Aleksandrom VI. (Borgiom) i članovima papinskog dvora rapski arhiđakon Martin Nimira održao je – dakako, na latinskom – propovijed o Muci; njezinu je pisanu verziju u travnju iste godine u Rimu tiskao Eucharius Silber. Propovijedati pred papom za vrijeme mise značajan je društveni uspjeh; objaviti održanu propovijed dodatno ističe njezinu važnost; pa ipak, Nimirin su život i djelo do danas u povijesti hrvatske i novolatinske književnosti neistraženi. Donijet ću ovdje osnovne podatke o Nimiri, društvenom kontekstu njegove propovijedi, o strukturi tog djela i njegovim kurijalno-humanističkim obilježjima te recepciji (knjižicu je posjedovao Marko Marulić, a 1522. nekoliko je Nimirinih stranica u svoje djelo uvrstio Giovanni Mercurio da Vipera). ; On Good Friday 1494, Martin Nimira, archdeacon of Rab and scion of a wellregarded Rab family, delivered a sermon on the Passion to Pope Alexander VI and members of the papal curia. After April 3 that same year the sermon was printed in Rome by Eucharius Silber. Nimira built his career in the Papal States of Italy as a client of the cardinal of Siena Francesco Todeschini Piccolomini (1439–1503); some years earlier, in March 1487, Nimira had already preached before the Roman cardinals, on the feast of Saint Thomas Aquinas in the Dominican church of Santa Maria sopra Minerva. Nimira's known writings and activities (a poetic prayer for the health of the cardinal Todeschini Piccolomini Hecatosticum carmen ad Christum optimum maximum pro cardinalis Senensis salute, perhaps in 1488; his copyediting of the Politics of Aristotle translated by Leonardo Bruni and commented on by Thomas Aquinas and Ludovico Valenza, 1492) suggest Nimira was a curial humanist, dependent on the patronage of the Roman court and its cardinals. Nimira's sermon on the Passion, in the printed edition dedicated to the cardinal Bernardin López de Carvajal (d. 1523), bishop of Cartagena, Spain, displays Nimira's learning, his command of theological, philosophical and lyrical registers of expression, as well as oratorical elegance and a readiness to adopt Cicero's rhetorical models (sentences from speeches Against Verres 2, 5, For Publius Quinctius and For Aulus Cluentius, as well as the famous fragment of Gaius Gracchus reported by Cicero in On the Orator). The sermon has an introduction, two main parts, and a short closing prayer for God's mercy, especially to the Pope. The first part is philosophical (in Nimira's words, stemming from ingenium), the second part lyrical (arising from pietas). The philosophical part considers the necessity of Christ's Passion and death, touching also on the suffering of the good and the success of the evil in this world, while the lyrical part shows how Christ suffered and died. There is a prosopopoeia of the Virgin Mary, and the piercing of Christ's body is seen as the culmination of his suffering. The Jews (including Judas Iscariot) are presented as the main enemies, their faith as utterly wrong and depraved (confirmation is presented in a collage of biblical quotes), and the piercing of Christ's body is seen as their most terrible crime. The extremely strong antisemitic tone of Nimira's sermon might have been set partly by the tradition of the liturgical Improperia as part of the observance of the Passion, partly by the rhetorical need to contrast blame (of the Jews) and praise (of Christ), but possibly also by the antisemitic leanings in the circle of Nimira's acquaintances: these must have included Antonio Lollio, the secretary of the cardinal Todeschini Piccolomini, who had already in 1486 composed another highly antisemitic sermon before the Pope, and the Dominican Paolo Moneglia from Genova, who as the magister Sacri palatii chose Nimira as the preacher for the Good Friday of 1494; in April of the same year Moneglia was appointed inquisitor of the March of Genoa, which was under strain because of the influx of large numbers of Sephardic Jews and Marranos expelled from Spain and Sicily (later, in Rome in 1498, Moneglia led a spectacular auto da fé of several hundred Marranos in front of St. Peter's Basilica). The success of Nimira's sermon can be inferred from the privileges granted to his family by the cardinal Todeschini Piccolomini later in 1494, from the relatively large number of printed copies of Nimira's small book that survive today (32 in public libraries), from the record of Nimira's preaching in the diaries of Johannes Burchard, papal Master of Ceremonies, and from those who read Nimira's sermon during the Renaissance: we know that a copy of the sermon was owned by Marko Marulić, and that Giovanni Mercurio da Vipera (bishop of Bagnoregio 1523–1527) quoted extensively from the philosophical part of the sermon in his Contra a recto divini cultus itinere aberrantes (Rome 1522). We present an edition of Nimira's sermon following a digital facsimile of a copy in Bavarian State Library. In the edition, the abbreviations are expanded, orthographic variants of ae, u and i are removed, the punctuation is modernized, the spelling and capitalization standardized. Nimira's explicit and implicit textual sources are identified wherever possible.
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.
Zadatak razvijanja znanja o afričkim ruralnim područjima od strane urbanih afričkih istraživača susreće se s dva značajna izazova: nadmoć mitova i 'biće kao sila' u mreži ruralne afričke gnoze i prijezirno držanje urbanih afričkih istraživača spram domorodačkih sustava znanja (IKS). Ovaj je pristup rezultat kolonijalnih nastojanja da se sačuva epistemička hegemonija i neokolonijalizacija uz pomoć Afrikanaca koje se okrenulo protiv mogućnosti afričkog sustava znanja. Fiksacija na mit i silu ruralnih aktera i zapadnjačkog akademski orijentiranog sistema znanja sačinjava obostrano antagonističke strukture moći s kumulativnim efektom zagušivanja pokušaja da se Afriku razumije iznutra prema van. Ovaj rad, usmjeravajući se na društveno znanje Yoruba, primjenjuje rekonstruktivni pristup predlažući dva puta do razvoja robusne afričke baze znanja. Prvi put argumentira da se ruralni akteri koji doprinose razvoju afričke spoznaje moraju raščarati gdje je to potrebno. Drugi je put usmjeren na urgentnost postizanja potpune dekolonizacije. Dok prvi put vidi kretanje ruralnog od mitova prema artikulaciji liberalnog epistemičkog sistema, drugi put želi ukloniti nevjericu i prijezir koji urbani istraživači imaju o zbilji znanja u Africi. Znanje koje ima koristi od afričke originalnosti može se konsolidirati otvorenim dijalogom između urbanih istraživača i ruralnih aktera koji imaju izravnu vezu s ispostavom afričke gnoze u pogledu politike, prava, etike, farmakognoze, zdravstva, ekonomije i okoliša. ; The task of advancing knowledge on Africa from rural African spaces by urban African researchers confronts two formidable challenges; namely, the preponderance of myths and 'being as a force' in the network of rural African gnosis and the contemptuous poise of the urban African researcher against indigenous knowledge systems (IKS). This attitude is the aftermath of colonial efforts at reserving epistemic hegemony and neo¬colonisation by Africans who have been inundated against the possibility of an African knowledge system. The fixation on myths and force by rural agents and western academy-¬derived knowledge system constitute mutually antagonistic power structures with the cumulative effect of stifling efforts at understanding Africa from inside out. This paper focusing on the Yoruba knowledge society employs a reconstructive approach in proposing two paths to the development of a robust African knowledge base by African researchers. The first path argues that rural agents contributing to developing African episteme must disenchant where necessary. The second is directed at the urgency of achieving a consummated decolonisation. While the former path sees the rural moving from a system of myths to the articulation of liberal epistemic system, the latter seeks to nullify the incredulity and contempt urban researchers have about the reality of knowledge in Africa. Knowledge that has the benefit of African originality can thus be consolidated on an open dialogue between urban researchers and rural agents who have direct relations to the deposit of African gnosis pertaining to politics, law, ethics, pharmacognosy, health care, economy and the environment. ; La mission des chercheurs africains issus des milieux urbains pour développer le savoir dans les zones de l'Afrique rurale se confronte à deux défis significatifs : la prédominance des mythes et « l'être comme force » au sein du réseau africain de la gnose, et l'attitude méprisante des chercheurs issus des milieux urbains envers les systèmes de connaissances indigènes (IKS). Cette approche est le résultat d'efforts coloniaux pour sauvegarder l'hégémonie épistémique et le néocolonialisme par le biais d'un assujettissement des Africains qui va à l'encontre d'un éventuel système de connaissances africain. L'idée fixe qui porte sur les mythes et sur la force des acteurs issus du milieu rural, mais également sur celle du système de connaissances acadé¬mique constitue, des deux côtés, des structures de pouvoir qui ont pour effet d'étouffer les tentatives accumulées pour comprendre l'Afrique de l'intérieur. Ce travail, en s'orientant vers le savoir de la communauté Yoruba, applique une approche de reconstruction en proposant deux voies qui mènent à un développement solide de la base du savoir africain. La première voie discute le fait que les acteurs ruraux qui contribuent au développement du savoir africain doivent éclaircir la situation là où il est nécessaire de le faire. La seconde voie se penche sur l'urgence pour parvenir à une complète décolonisation. Alors que la première voie conçoit l'évolution du rural à partir des mythes et se dirige vers la formation d'un système épistémique libéral, la se-conde voie souhaite se débarrasser de l'incrédulité et du mépris des chercheurs urbains envers la réalité du savoir en Afrique. Le savoir qui tire ses avantages de l'originalité africaine peut se consolider par le biais d'un dialogue ouvert entre les chercheurs urbains et les acteurs ruraux qui ont un lien direct avec la gnose africaine établie eu égard à la politique, au droit, à l'éthique, à la pharmacognosie, à la santé, à l'économie et à l'environnement. ; Die Aufgabe der Fortentwicklung des Wissens über afrikanische ländliche Gebiete seitens der urbanen Forscher Afrikas stößt auf zwei bedeutende Herausforderungen: die Überlegenheit der Mythen und "das Wesen als Macht" im Netz ruraler afrikanischer Gnosis sowie die verächtliche Haltung urbaner afrikanischer Forscher gegenüber den indigenen Wissenssystemen (IKS). Ein solches Herangehen ist das Ergebnis kolonialer Bemühungen, die epistemische Hegemonie und Neokolonialisierung beizubehalten, und zwar mithilfe von Afrikanern, über die man gegen die Interessen des afrikanischen Wissenssystems die Oberhand behielt. Die Fixierung auf den Mythos und die Macht der ländlichen Akteure sowie des westlichen, akademisch orientierten Wissenssystems vereint beiderseitig antagonistische Machtstrukturen mit dem kumulativen Effekt, Versuche zu ersticken, Afrika von innen heraus zu verstehen. Diese Arbeit, indem sie sich auf das Wissen der Yoruba¬-Gesellschaft konzentriert, setzt den rekonstruktiven Ansatz ein und schlägt zwei Wege zur Entwicklung einer robusten afrikanischen Wissensbasis vor. Der erste Weg argumentiert, dass die ruralen Akteure, die der Entwicklung der afrikanischen Erkenntnis ihren Beitrag leisten, erforderlichenfalls entzaubert werden müssen. Der zweite Weg ist auf die Dringlichkeit der Umsetzung einer vollständigen Dekolonisation ausgerichtet. Während der erste Weg die Fortbewegung des Ländlichen von den Mythen zur Artikulation des liberalen epistemischen Systems erkennt, verfolgt der zweite Weg das Ziel, den Unglauben und die Geringschätzung zu beseitigen, die urbane Forscher gegenüber der Wissensrealität in Afrika pflegen. Das Wissen, dem die afrikanische Originalität zugutekommt, lässt sich durch einen offenen Dialog zwischen urbanen Forschern und ruralen Akteuren konsolidieren, die eine direkte Verbindung zur Außenstelle der afrikanischen Gnosis in Bezug auf Politik, Recht, Ethik, Pharmakognosie, Gesundheitswesen, Wirtschaft und Umwelt haben.
RIJEČ UREDNIŠTVANegativna medijska kampanja usmjerena protiv šumara, a posebice na predstavnike trgovačkog društva Hrvatske šume d.o.o., traje neprestano već nekoliko godina, a intenzivnije unatrag dvije godine. Sve je eskaliralo nedavno aferom s vjetroelektranom Krš-Pađene. Mediji su se brže-bolje natjecali tko će više oblatiti pojedinačne i kolektivne vinovnike događaja. Temeljem paušalnih analiza zamjeralo se Hrvatskim šumama svašta, od privremenog neplaćanja šumskog doprinosa gradovima i općinama (u vrijeme kompletnog zastoja države uvjetovanog epidemijom koronavirusa ta namjenska sredstva ionako nitko nije mogao trošiti na izgradnju i održavanje šumskih cesta) do pripreme podizanja kredita za likvidnost tvrtke, koja je u sklopu pomoći pristala na produljenje roka plaćanja drvne industrije za isporučenu sirovinu sa 60 na 100 dana od dana izdavanja računa za sve isporuke od početka 2020. godine. Primjedbe na korištenje valjda najpoznatijega parafiskalnog nameta u Hrvata za usluge općekorisnih funkcija šuma ne treba ni spominjati, jer nema bitnijeg poduzetnika ili bilo kojeg političara koji u cilju pomoći gospodarstvu ne spomene smanjenje ili ukidanje toga. Laicima nije ni poznato da su Hrvatske šume svojim kriznim planom u potpunosti izbacile ovaj način financiranja gospodarenja šumama za 2020. godinu. U vrijeme korona krize to su vjerojatno bili najispravniji poslovni potezi u cilju sačuvanja vlastite zaposlenosti, zaposlenosti kupaca i dobavljača, kao i likvidnosti tvrtke. Koga to zanima kad čitatelje zanimaju negativne vijesti i afere. Većini njih također nije poznato da se šumarstvo uvijek u kriznim vremenima pobrinulo samo za sebe, ali i za druge koje je nosilo na svojim plećima. U svim krizama šumarstvo je pomagalo drvnoj industriji, pa i otpisivalo dugove u raznim državama i uređenjima koji su vladali na našem prostoru, ali i snosilo posljedice objektivnih i subjektivnih poslovnih rizika aktera u drvnom sektoru.Moć objavljenih tekstova na mrežnim stranicama i društvenim mrežama je velika. U kratkom vremenu dopire do velikog broja čitatelja. Većina tekstova objavljuju se kao bombastični naslovi i podnaslovi. Čitanjem sadržaja tek upućenijem čitatelju je jasno što ne odgovara istini. Obično se prema kraju članka sadržaj ublažava, ali to pročitaju najuporniji čitatelji, dok im u percepciji ostaju negativne informacije iz naslova i s početka teksta. Na društvenim mrežama javljaju se mnogi od pojedinaca do udruga, a dosta njih i anonimno te pisanjem svojih komentara stvaraju negativno ozračje o šumarskoj struci. Čitajući brojne napise stječe se dojam da su šumari jedan od većih problema Lijepe naše.Bolji poznavatelji prilika priznat će da je šumarstvo uz poljoprivredu nositelj opstanka preostalih ruralnih krajeva. Šumarstvo koje je najzastupljenije u ruralnim i manje razvijenim područjima osigurava egzistenciju zaposlenicima Hrvatskih šuma, zaposlenicima brojnih izvoditelja radova u šumarstvu te tvrtki i obrta u drvnom sektoru, posredno svima koji prodaju svoje proizvode drvnim tvrtkama, a čuvar je najvećeg dijela ekološke mreže Republike Hrvatske. Kroz zaštitu šuma i šumskih zemljišta od požara na krškom području važna je karika sačuvanja bioraznolikosti države, ali i kulise koja pomaže hrvatskoj grani gospodarstva od posebnog interesa – turizmu. U vrijeme Domovinskog rata šumarstvo je umjesto države gradilo i ceste kako bi povezalo dijelove Republike Hrvatske, gdje su nekada stanovnici putovali preko susjednih do matične države.U dragoj nam Hrvatskoj domovini danas postoji osam nacionalnih parkova i 11 parkova prirode u kojima je većina temeljnih fenomena šuma. Zaštita prirode u biti je sačuvana područja preuzela na upravljanje od šumara. Da se na tim područjima nije gospodarilo uz šumarske postulate i s ekološkim obzirom, ne bi se danas dičili s parkovima kao što su Plitvička jezera, Risnjak, Sjeverni Velebit ili Mljet. U krškom dijelu Hrvatske, gdje se nalazi većina zaštićenih parkova, nikad nije nestalo šume upravo zbog dva i pol stoljetnog gospodarenja s njom. Današnje generacije se ne sjećaju izgleda šuma u prijašnjim razdobljima. Većina najvrjednijih šuma hrasta lužnjaka posječena je kompletno između 1820-ih i 1920-ih godina. Danas stasaju nove generacije tih uzgojenih šuma koje su u biti proizvod hrvatskih šumara. Nakon Drugoga svjetskog rata sjeklo se količinski skoro kao i danas, jer nije bilo drugih resursa pa se država obnavljala i dolazila do potrebnih financijskih sredstava. Uz sve to zahvaljujući mudrosti i radu više generacija šumara, današnja je pokrivenost države pod šumama 44 posto, a sa šumskim zemljištima i 49 posto. Nažalost, većina javnosti ne može shvatiti pojam vječnih šuma koje nisu stalno u istoj dobi, jer jednako kao i druga bića imaju svoje razvojne stadije. Njihova vječnost se proteže kroz slijed generacija šume. Sječa starih zrelih šumskih sastojina preduvjet je nove generacija šume kojoj se svi iskreni šumari najviše vesele, jer je uspješno napravljena smjena generacija i sačuvana opstojnost šume na istoj površini. Taj prijelaz je u nizinskim šumama vidljiviji, no postoje i gorske šume na kojima se tako očiti prijelaz ne vidi, pa to i promatračima manje upada u oko.Neupućeni ili zlonamjerni ne znaju ili zaboravljaju na desetljetne pritiske ponajprije na državno šumarstvo radi pogodovanja pojedincima i tvrtkama u cilju podizanja nekad više maslinika i vinograda, a danas više gradnji vjetroelektrana i pašarenja na obraslim i neobraslim šumskim zemljištima. Hrvatski šumari baštine pojam potrajnog gospodarenja, pojma danas poznatijeg kao održivo gospodarenja, kojim su se borili da se površine pod šumom ne smanjuju. Tako, ako se u funkciji razvoja kojemu se nitko pametan neće protiviti ako je održiv i racionalan, negdje i krče šume radi prenamjene odobrene prostornim planom, smanjena površina pod šumama se nadoknađuje podizanjem nove šume na drugom mjestu. Koliko god se državno šumarstvo najčešće smatralo kočničarem razvoja, ono je zapravo bilo branitelj zakonskog djelovanja, dok su često pa i danas neki investitori, ali i državne institucije, vršili pritisak ubrzavajući proceduru u svoju korist bez pravne podloge. Hrvatske šume d.o.o. sa svim svojim prednostima i manama samo su dio slike koju danas imamo u Republici Hrvatskoj. Način kadroviranja i upravljanja jednak je kao i u ostalim javnim poduzećima i trgovačkim društvima u većinskom državnom vlasništvu. Kao u svakoj struci postoje previdi i pogreške, ali postulati hrvatskoga šumarstva su isprobani i dokazani kroz više od 250 godina. Današnje manje kvalitetne izvedbe u pojedinim šumama posljedica su raznih faktora i ne razlikuju se od pogrešaka koje se u svim djelatnostima događaju (zar se djelomično pogrešno ne obavi operacija, sagradi zgrada ili sastavi stroj?). Čak i u recentnom slučaju s vjetroelektranom Krš-Pađene Hrvatske šume d.o.o. pozitivno su odradile svoju zadaću naplatom duga investitoru za služnost ') INSERT INTO slTekst VALUES('202002290',2,'HR','u iznosu prema pravilniku važećem u vremenu pokretanja investicije. Hrvatske šume većinom su u svom djelovanju između čekića i nakovnja, s jedne strane pritisak korisnika drvne sirovine za što većom sječom i proizvedenom i plasiranom količinom ili korisnika prostora preko služnosti ili zakupa, a s druge strane sve veći pritisak za zaštitom staništa i jedinki što usložnjava i poskupljuje proizvodnju.Resorno ministarstvo, koje osim što je krajem 2011. godine prvi put nakon 1919. godine ispustilo u svom imenu naziv šumarstva, uz taj simbolički čin postalo je maćeha vlastitom čedu, budući resorni ministar/ministrica kao jednočlana skupština trgovačkog društva Hrvatske šume d.o.o. svojim nalozima prema upravi toga Društva djeluju u korist svih aspiranata na sve vrste proizvoda i usluga iz šume i šumskoga zemljišta. Tako se najvrjedniji trupci prodaju po dogovornim cijenama, koje već dugi niz godina nisu usklađene s tržišnim, čak ni s manje razvijenim susjednim zemljama, ogrjevno drvo i drvni ostaci se prodaju po dugogodišnjim ugovorima, bez obzira na promjene tržišnih uvjeta, a neobraslo šumsko zemljište, čak i tartufi, moraju se prepustiti svakome tko zaželi, čak i ako se ne pridržava zakonske regulative.Hrvatsko šumarsko društvo učestalo ističe politizaciju cijeloga sustava kao jedan od najvećih problema našega društva. Politike mijenjaju kompletne Uprave društva, garnirane s većom ili manjom kvotom uhljeba, svake četiri godine, a ponekad i u kraćim terminima. Tako postavljena vodstva dužna su provoditi naloge te iste politike, pa bile one i protuzakonite. Na taj se način tvrtke, kao u našem slučaju Hrvatske šume d.o.o., povlače po medijima kao kriminalne organizacije, ili se čak protiv njih organiziraju javni prosvjedi. Kako se pritom osjećaju zaposlenici, naše kolege koji s ljubavlju i odgovorno obavljaju svoj posao, možemo naslutiti?Prateći sva zbivanja postoji bojazan da se ne priprema teren kako bi se državne šume dale u koncesiju nakon što se trgovačko društvo Hrvatske šume proglase nesposobnim za upravljanje. Na brojnim primjerima poznato je kako koncesije uglavnom donose samo eksploataciju bez ulaganja u šume. Većina europskih država bogatih šumama imaju jake svoje državne tvrtke za gospodarenje državnim šumama i čuvari su tih šuma, ali i prostora kao i života na njima.Svrha ovoga teksta nije obrana bilo koga unaprijed, jer o nečijoj nevinosti i krivnji odlučivat će institucije kojima je to posao. U državi gdje se vode mnoge besplodne rasprave, koje se većinom tiču prošlosti, treba početi racionalnije sagledavati sadašnjost i ne povoditi se za huškačkom histerijom. Potrebno je popuštati okove politike i prepuštati struci da radi ono što najbolje zna, a to je u šumarstvu gospodarenje šumama i šumskim zemljištima. Uredništvo ; EDITORIALThe negative media campaign directed against foresters, and particularly against the representatives of the company Croatian Forests Ltd, has been going on for several years and has gained in intensity in the past two years. It all escalated recently with the scandal concerning the wind power plant Krš-Pađene. The media rushed to smear individual and collective entities involved in the event. Based on impromptu analyses the company Croatian Forests was criticised for all kinds of things, including temporary non-payment of forest contributions to cities and municipalities (at the time when the state was at a complete standstill due to the coronavirus epidemics these earmarked funds could not be spent on the construction and maintenance of forest roads anyway), as well as raising a loan to boost the company's liquidity. Namely, the company agreed to extend the payment period of the wood industry for the delivered raw material from 60 to 100 days from the date of issuing the invoice for all deliveries from the beginning of the year 2020. Let us not even mention all those remarks on the use of probably the most well-known parafiscal levy in Croatia related to non-market forest functions. There is not one entrepreneur or politician who has not requested the reduction or abolition of this levy as a way of helping the economy. Lay people are not even aware of the fact that the crisis plan of Croatian Forests envisages complete elimination of this form of financing forest management for 2020. At the time of the coronavirus crisis these are probably the best business moves aimed at preserving employment in the company, employment of the customers and suppliers, as well as the company's liquidity. But who wants to read about this when negative news and scandals are much more interesting? Most people do not know either that at times of crises forestry has always taken care not only of itself but also of others dependent on it. In all crises forestry has helped the wood industry, written off debts of various states and political systems reigning in these areas, but also borne the consequences of objective and subjective business risks of those working in the wood sector.The power of the texts published on websites and social networks is enormous. They reach large numbers of readers in a very short time. The majority of the published texts feature bombastic headlines and sub headlines. Only when the whole text is read does it transpire what is the truth and what is not. Usually the content of an article is softened towards the end, but the whole article is read only by the most persevering reader, while the majority retain only the negative information from the headlines and the beginning of the text. Social networks are full of individuals and associations whose comments, often anonymous, create a negative image of the forestry profession. All these comments give an impression that foresters are one of the biggest problems of Our Beautiful Homeland.Those better acquainted with the situation realize that forestry and agriculture are the pillars of survival in the remaining rural areas. Forestry, which is most represented in rural and less developed areas, provides a livelihood for employees of Croatian Forests, employees of numerous contractors in forestry and companies and crafts in the wood sector, and indirectly of all those who sell their products to wood companies. Forestry also guards and cares about the largest part of the ecological network in the Republic of Croatia. By protecting forests and forestland from fires in karst areas it forms an important link in the conservation of biodiversity in the state, but also creates a setting which helps the Croatian economic branch of particular interest - tourism. During the Homeland War it was forestry professionals who constructed roads needed to connect parts of the Republic of Croatia at the time when residents had to travel through neighbouring countries in order to reach their home country.In our beloved homeland there are eight national parks and eleven nature parks in which forests constitute the basic phenomena. Basically, nature conservation has taken over the preserved areas for management from foresters. If these areas had not been managed according to forestry postulates and ecological considerations, we would not be able to boast of parks such as Plitvice Lakes, Risnjak, North Velebit and Mljet. In the karst part of Croatia, where the majority of protected parks are located, forests have never disappeared thanks to two and a half century long forest management. Present day generations do not know what forests looked like in earlier periods. The majority of the most valuable forests of pedunculate oak were completely cut down between the 1820s and 1920s. Today we witness the growth of new generations of managed forests, which are essentially the product of Croatian foresters. After World War Two the quantities of forests that were cut down almost equalled present day quantities because there were no other resources and the state needed the necessary financial means for rebuilding and renovation. Moreover, thanks to the wisdom and hard work of several generations of foresters, the present forest cover in Croatia amounts to 44 percent and forestland to 49 percent. Regrettably, most people do not comprehend the concept of eternal forests, which are not always of the same age, because just like other beings they have their development stages. Their eternity extends through generations of forests. Cutting down old, mature forest stands opens the door to a new generation of a forest, and all foresters rejoice in it because it testifies to a successful change of generations and the survival of the forest in the same area. This transition is visible in lowland forests, but there are also mountain forests in which such an obvious transition is not striking, so it is less noticeable to observers.Those less well informed or malicious do not know about or close their eyes to decades of pressures on the state forestry. These pressures are aimed at enabling individuals and companies to receive different benefits: in the past it was olive groves and vineyards, today it is the construction of wind power stations and grazing in vegetation-covered or bare forest areas. Croatian foresters staunchly adhere to the concept of sustainable management, under which they fight against reducing forested areas. Thus, if forests are sometimes cut down for conversion purposes as regulated by spatial plans, reduced forested areas are immediately replaced with new forests in another place. Although state forestry has often been thought as a hindrance to development, it has in fact defended lawful activities in circumstances in which some investors, as well as state institutions, have exerted pressure by speeding up the procedure in their favour without any legal basis. ') INSERT INTO slTekst VALUES('202002290',2,'EN','The company Croatian Forests Ltd, with all its strengths and weaknesses, is only a part of the overall picture in the Republic of Croatia. Personnel recruitment and management is the same as in other public companies and state-owned companies. Just like in any other profession, there are omissions and mistakes, but one things is always the same: the postulates of Croatian forestry have been tested and verified for over 250 years. Present-day activities of lesser quality in some forests are the consequence of various factors and they do not differ from mistakes taking place in all other professional spheres (is not it true that sometimes a surgical operation may go wrong, or a building can be poorly constructed or a piece of machinery badly assembled?). Even in the most recent case of the Krš-Pađene wind power station, Croatian Forests Ltd have done their homework well by collecting the debt to the investor for easement in the amount according to the regulations valid at the time of starting the investment. In most of its activities Croatian Forests Ltd are between the hammer and the anvil: on the one hand, there is constant pressure by users of wood resources for more felling and more produced and sold quantities, and on the other, there is growing pressure to protect habitats and species, which all makes production more complex and more expensive. The relevant ministry, in addition to dropping the word forestry from its name at the end of 2011 for the first time after 1919, has also become an evil stepmother to its own child, since the line minister, as a one-member assembly of the company Croatian Forests Ltd, by his/her orders to the Company management acts to benefit all aspirants to receive all kinds of products and services from forests and forestland. Thus, the most valuable logs are sold at negotiated prices which have for years been out of touch with market conditions, fuel wood and wood residues are sold under long-term contracts regardless of changed market conditions, and bare forest land, and even truffles, must be given over to anyone who wants them, even if legal regulations are not complied with. The Croatian Forestry Association frequently points out that politicization of the entire system is one of the biggest problems of our society. Entire company managements are changed by politics every four or fewer years and nepotism is an inherent part of the system. Managements installed by politics in this way are forced to carry out the orders of the same policies, even if they are illegal. This is how companies, in our case Croatian Forests Ltd, are dragged through the media as criminal organisations; even public protests are organized against them. Can we even guess how the employees, our colleagues who do their jobs responsibly and lovingly, feel?All these events raise fears of the terrain being prepared for giving state forests for concession after the company Croatian Forests is declared incapable of forest management. There are many examples of concessions generating exploitation of forests without any investments in them. The majority of European countries with abundant forest areas have strong state companies which manage and guard state forests, their areas and the life in them.This text does not aim to defend anybody in advance: someone's innocence or guilt will be decided on by relevant institutions. In the state in which fruitless debates about the past are held, it is time to turn to the present in a more rational manner and not succumb to harangues and hysteria. Politics should loosen its grip and leave it to the profession to do what it knows best: in the case of forestry, it is the management of forests and forestland.Editorial Board
RIJEČ UREDNIŠTVAZa tematiku i aktualnost ove rubrike Šumarskoga lista očito nije potrebno brinuti. Naime, svako malo mediji nam prenose vijesti o novim nesporazumima pa i sukobima šumarske struke i amaterskih udruga, koje si umišljaju da sve znaju o šumarstvu. Interesantno, primjerice u kirurgiju se ne petljaju! Tako ovih dana u Glasu Istre čitamo: Nastavlja se fajt oko Motovunske šume – Tartufari uzvraćaju udarac: Hrvatske šume ponašaju se kao feudalac! Šire o tome pisat ćemo na temelju egzaktnih podataka u jednoj od rubrika sljedećeg dvobroja Šumarskoga lista. Ovdje ćemo komentirati Zakon i ulogu Hrvatskih šuma d.o.o.Feudalizam je oblik društvenog odnosa koji je prevladavao u srednjem i dijelu novoga vijeka, ukinut 1848. godine, a feudalac je vlasnik zemljišta za kojega drugi rade. Da li su Hrvatske šume d.o.o. vlasnik zemljišta-šume i da li odgovaraju tome kriteriju? Za odgovor na ovo pitanje pozivamo se ponajprije na zakon, u ovome slučaju Zakon o šumama, koji u članku 2. (1) kaže: Šume i šumska zemljišta dobra su od interesa za Republiku Hrvatsku te imaju njezinu osobnu zaštitu, a u istom članku (3) Vlada Republike Hrvatske upravlja šumama i šumskim zemljištem u interesu Republike Hrvatske, prema u daljnjem tekstu navedenim načelima. Članak 3. (1) navodi: Šume i šumska zemljišta specifično su šumsko bogatstvo te s općekorisnim i gospodarskim funkcijama šuma uvjetuju poseban način planiranja, gospodarenja i korištenja na načelu održivog gospodarenja šumama. (2) Održivo gospodarenje šumama znači korištenje šuma i šumskog zemljišta na način, i u mjeri, koja održava njihovu bioraznolikost, produktivnost, kapacitet za regeneraciju, vitalnost i potencijal da trenutačno i ubuduće ispune odgovarajuće ekološke, gospodarske i društvene funkcije na lokalnoj, nacionalnoj i globalnoj razini te koja ne uzrokuje štetu drugim ekosustavima. Po tome načelu potrajnosti, hrvatskim šumama šumarska struka gospodari već više od 250 godina. Uz gospodarske funkcije šuma (proizvodnju drvnih sortimenata, proizvodnju šumskog reprodukcijskog materijala i proizvodnju nedrvnih šumskih proizvoda), treba imati na umu da ona osigurava i njene općekorisne funkcije navedene u članku 4. (1) do (9). Dakle, u gospodarenju s tim najsloženijim ekosustavom nema mjesta amaterizmu i interesnim skupinama! Žalosno je i nelogično, ali istinito, da je politika koja treba strogo zagovarati Zakon, češćesklonija njima nego struci. Imajući u vidu prethodno rečeno o šumi kao specifičnom šumskom bogatstvu, logično je da operativno njima može upravljati i gospodariti specifična pravna osoba koja posjeduje potrebnu infrastrukturu, opremu i posebice visoko stručne kadrove. Kada je riječ o visokostručnim kadrovima opetovano ističemo, kako se još u 19. stoljeću odlučilo da šumama trebaju upravljati i gospodariti fakultetski obrazovani stručnjaci, pa ističemo da je i šumarska fakultetska nastava u Hrvatskoj uspostavljena već 20. listopada 1898. godine. Stoga je logično da upravljanje i gospodarenje šumama Vlada Republike Hrvatske povjerava javnom šumoposjedniku Hrvatske šume d.o.o. čiji je osnivač. Članak 44. (1) propisuje: Javni šumoposjednik i Ustanova (kada se radi o zaštićenim šumama) dužni su osigurati zaštitu šuma i šumskih zemljišta u vlasništvu Republike Hrvatske od protupravnog prisvajanja, korištenja i drugih protupravnih radnji te provoditi šumski red. Iz svega je razvidno da je sve zakonom propisano i da su Hrvatske šume d. o. o. provoditelj Zakona o šumama, a nikako feudalac. No, kada raspravljamo o stanju u našoj Državi, počevši od društvenih odnosa, gospodarstva, pa sve do prevelikog uvoza "svega i svačega", svima su "puna usta" Pravne države, naravno samo kada to njima ide u prilog, a briga ih za opći interes.Uredništvo ; EDITORIALWe should never be concerned about the themes and topicality of this column of Forestry Journal. Every now and then the media reports on the latest misunderstandings and even conflicts between the forestry profession and amateur associations which imagine that they know everything about forestry. Interestingly, they never meddle in surgery, for example. The Voice of Istria recently wrote: The battle of the Motovun Forest continues - Truffle hunting people strike back: The company Croatian Forests Ltd behaves like a feudal lord! This topic will be dealt with more extensively on the basis of exact data in one of the columns of the next double issue of Forestry Journal.Feudalism is a form of social system that prevailed in the Middle and part of the New Age and was abolished in 1848. A feudal lord was a land owner who had other people working for him. Is the company Croatian Forests Ltd the owner of the land - forest and does it match these criteria? To answer these questions we should first consult the law, in this case the Forest Law. Article 2 (1) of the said Law states: Forests and forest land are natural goods of interest to the Republic of Croatia and enjoy its particular protection. In the same article (3) it is stated that the Government of the Republic of Croatia manages forests and forest land in the interest of the Republic of Croatia according to the principles listed further on. Article 3 (1) states: Forests and forest land constitute specific forest wealth and together with non-market and market forest functions dictate a particular manner of planning, management and usage according to the principles of sustainable forest management. (2) Sustainable management of forests means using forests and forest land in the manner and to the extent to which it maintains its biodiversity, productivity, regeneration capacity, vitality and potential to, now and in the future, fulfil the relevant ecological, economic and social functions locally, nationally and globally without inflicting harm to other ecosystems. The Croatian forestry profession has applied the principle of sustainability to Croatian forests for over 250 years. In addition to commercial forest functions (production of wood assortments, production of forest reproductive material and production of non-wood forest products), we should bear in mind that it also ensures its non-market functions listed in article 4 (1) to (9). Therefore, management of this most complex ecosystem excludes amateurism and interest groups! Sadly and illogically, but true, politics which should strictly enforce the Law, is more often inclined to them than to the profession. In view of what was said above about the forest as specific forest wealth, it is logical that it should operatively be managed by a specific legal entity which has the necessary infrastructure, equipment and highly skilled personnel in particular. As for highly skilled personnel, we repeatedly point out that it was decided no later than 19th century that forests should be managed by academically educated experts. Furthermore, the university forestry education in Croatia was established as early as 20th October 1898. It is logical, therefore, that the Government of the Republic of Croatia entrusted the company Croatian Forests Ltd, a public forest owner which it founded, with forest planning and management. Article 44 (1) states: The public forest owner and Institution (in case of protected forests) are obliged by law to ensure the protection of forests and forest land owned by the Republic of Croatia from unlawful appropriation, use and other illegal activities, as well as enforce the forest order. Clearly, everything is regulated by law: hence, the company Croatian Forests Ltd is the law enforcer and by no means a feudal lord. Yet, when we discuss the situation in our State, starting from social relations, economy and excessive import of "anything and everything", we all swear by the legal State, but only when it is in our favour, while public interest is of no concern whatsoever.Editorial Board
RIJEČ UREDNIŠTVAOve godine hrvatska šumarska struka obilježit će dvije značajne obljetnice – 175 godina Hrvatskoga šumarskog društva i 145 godina njegovog znanstveno-stručnog i staleškog glasila Šumarski list. Glavni ciljevi ove, jedne od najstarijih strukovnih udruga u Europi, ostvareni su u cijelosti. Zaslugom ove udruge, šumarska nastava započela je kod nas 1860. godine osnivanjem Gospodarsko šumarskoga učilišta u Križevcima, a ona visokoškolska 1898. godine osnivanjem Šumarske akademije kao četvrte visokoškolske ustanove Zagrebačkog sveučilišta. Drugi cilj, pokretanje tiskanja znanstveno-stručnog i staleškog glasila, ostvaren je 1877. godine tiskanjem Šumarskoga lista koji izlazi neprekidno, unatoč ratovima, tako da je ovo prvi dvobroj 145-og volumena. Razlog otvaranja Šumarske akademije (danas Šumarskog fakulteta) bila je spoznaja tadašnjih vlasti da za vođenje šumskog gospodarstva nije dovoljna viša, nego je potrebna visokoškolska sprema. Već tada je shvaćeno kako je šuma najsloženiji ekosustav, zbog čega njime trebaju gospodariti visokostručni kadrovi po načelu potrajnog gospodarenja. To znači da se poštivala struka, a rezultat toga je očuvanost naših šuma. Hrvatsko šumarsko društvo dalo je svoj obol tome izravno, ali i kroz stranice Šumarskoga lista, što vidimo i u tekstovima ovoga dvobroja, posebice u rubrici Aktualno.Kakva je situacija danas sa strukom? Nikakva – ne poštuje se – svi, bez obzira na stručnu kvalifikaciju "znaju sve o šumi", a politika ne nalazi vremena da o njoj stručno raspravlja. Ona odobrava netržišno gospodarenje šumskim resursima, a podupire drvoprerađivače, od kojih se većina bavi primarnom preradom drva s malom dodanom vrijednošću, dok je vrlo mali broj onih koji se bave finalnom obradom drva. Time, osim izvoza drvne sirovine, "izvozimo" i radna mjesta, što očito nekima nije jasno. Prerađujući drvnu sirovinu uglavnom primarnom preradom, poništavamo trud prosječno tri generacije šumarskih stručnjaka, koji su uzgojnim postupcima osigurali njenu visoku kvalitetu i potrajnost.Šume kao resurs od posebnog interesa za Republiku Hrvatsku, unatoč činjenici da pokrivaju okvirno gotovo 50 % kopnene površine, već u mandatu tri Vlade "nisu zaslužile" biti spomenute u nazivu resornog Ministarstva. Mediji, kada i govore nešto o šumi, to su uglavnom senzacionalistički negativni napisi koji podržavaju kritike nekih ekoloških udruga bez stručne podloge. Naravno, nisu mediji krivi, jer i oni ne posjeduju minimalnu edukaciju o šumi. Svojevremeno, osjećajući potrebu da se mediji educiraju kako bi imali stručnu podlogu za ono o čemu pišu ili govore, tadašnja urednica Hrvatske radio-televizije Lidija Firšt, potakla je uz stručnu potporu Hrvatskoga šumarskog društva pri Hrvatskom novinarskom društvu osnivanje Zbora novinara za okoliš. Taj rad je djelomično nastavila Tanja Devčić, urednica Drugog programa hrvatskog radija, čije se jutarnje emisije "Ekološka minuta" svi sjećamo. Iz toga zaključujemo, kako bi mogla neposredno komunicirati s javnošću, šumarska struka trebala bi imati javnu tribinu. Svake nedjelje gledamo emisije Plodovi zemlje i More, a zašto ne i Šume, makar jednom mjesečno, a imalo bi se o čemu govoriti, primjerice o spomenutoj prodaji i preradi drvnih sortimenata, općekorisnim funkcijama šume, privatnim šumama ili pitanju rješenja sukcesija, jer smo recimo u Gorskom kotaru prije 30-tak godina govorili od oko 70 % šumovitosti, a ona se danas procjenjuje na 82 %. Dakle šuma je obrasla pašnjake i spustila se do vrtova, što bi se moglo riješiti primjerice Zelenom tranzicijom. Da se ne ponavljamo, treba "prolistati" tekstove ove rubrike, gdje se mogu pronaći vrlo interesantne teme za raspravu.Uredništvo ; EDITORIALThis year the Croatian forestry profession marks two important anniversaries – the 175th anniversary of the Croatian Forestry Association and the 145th anniversary of its scientific-specialist and professional periodical – the Forestry Journal. The goals of the Croatian Forestry Association as one of the oldest professional associations in Europe have been achieved in full. It is owing to this association that the forestry education in Croatia started in 1860 with the establishment of the Agricultural Forestry School in Križevci, while higher education began in 1898 when the Forestry Academy was established as the fourth institution of higher education at the University of Zagreb. The second goal, the launching of a scientific-specialist and professional magazine, was achieved in 1877 when the Forestry Journal was published. The Forestry Journal has been coming out continuously, even during war time, so that this edition is the first double issue of the 145th volume. The reason behind the establishment of the Forestry Academy (today the Faculty of Forestry) was the realisation by the then authorities that the management of forestry required not secondary but higher education. It was understood early enough that the forest as the most complex ecosystem needed to be managed by highly qualified personnel according to the principle of sustainable management. Accordingly, the dictates of the profession were meticulously followed, resulting in the current well-preserved state of Croatian forests. The Croatian Forestry Association has given its contribution to this directly but also through the pages of the Forestry Journal, as evidenced by the articles in this double issue, particularly in the column Current Affairs. What is the status of the forestry profession today? Sadly, very poor: it is not respected – everybody, regardless of their professional qualifications "knows all there is to know about forests", while politics does not find time to organize professional debates about the issue. Moreover, it turns a blind eye to non-market management of forest resources and supports those wood processing companies which mostly deal with primary wood processing with low additional value, and only a very small number of them engages in final wood processing. In doing so, not only do we export wood raw material, but we also "export" work places, something that those concerned obviously cannot see. By primary processing of raw wood material, we annul the work of an average of three generations of forestry experts, who have applied silvicultural treatments to ensure its present high quality and sustainability.Despite the fact that forests as a resource of special interests for the Republic of Croatia cover almost 50 per cent of Croatian land area, they have not even "deserved" to be mentioned in the name of the relevant Ministry in the mandates of the last three governments. When forests are treated in the media at all, then the articles mostly echo scientifically groundless but sensationalist and negative criticisms of some environmental associations. Of course, the media cannot be blamed, because they do not possess even the minimal education about forests. Some time ago, aware of the need for the media to be educated in order to have an expert background for what they write or talk about, Lidija Firšt, the then editor of the Croatian Radio Television, initiated the establishment of the Association of Environmental Journalists at the Croatian Journalist Association with expert support of the Croatian Forestry Association. Her work was partly continued by Tanja Devčić, editor of the Croatian Radio Second Channel, whose morning show "Environmental Minute" we all remember. From this we conclude that, in order to communicate directly with the public, the forestry profession should have a public forum. Every Sunday we watch TV shows Fruits of the Earth and The Sea: why not Forests, even if it be once a month. There would certainly be a wealth of topics to discuss, such as the sale and processing of wood assortments, non-market forest functions, private forests or the issue of succession, to name but a few. For example, about 30 years ago the forest cover of Gorski Kotar amounted to 70 per cent, whereas presently it is estimated at 82 per cent. The problem of forests colonizing pastures and approaching gardens can be solved by the Green Transition. Not to repeat ourselves, let us browse through the articles already published in this column and find highly interesting topics for discussion.Editorial Board
U članku se analiziraju povijesne okolnosti bizarne priče Amijana Marcelina, čiji su se navodi uzimali samo kao dokaz da je Dioklecijan oktogonalni hram usred splitske građevine podigao kao mjesto svog trajnog počivališta i da je u njemu stvarno i pokopan. Amijan nam je, zapravo, opisao prvi sudski proces koji se 356. godine vodio u »Aspalatu«, koji je u to doba bio još uvijek neobična kombinacija imperijalne palače i državne tekstilne tvornice, te nam je dao izravan uvid u proces profanacije Dioklecijanovih uspomena u njegovoj palači i početke njene kristijanizacije. ; The article analyses the historical circumstances behind the story of Ammianus Marcellinus (XVI, VIII, 3-7), according to which a certain woman, in the year 356, during the reign of Constantius II, made a report to Rufinus, the chief steward of the praetorian prefecture of Illyricum, accusing her husband Danus and »a gang of plotters« of the theft of the purple robe (uelamen purpureum) from the sarcophagus of the emperor in his mausoleum in Split, of the crime, then, of lèse-majesté, of the most serious affront to the imperial majesty. In the subsequent inquiry, it later turned out that Rufinus had persuaded this woman by a tissue of lies to charge her guiltless husband. Always only in a passing comment, the story is taken as a proof that Diocletian built his octagonal temple as a place for his eternal resting place and that he was in fact entombed there. Ammianus, with his acute and impassioned evaluations of contemporary real politics and characters, described the trial that was conducted in the city, at that time still an uncommon combination of imperial palace and factory for army textiles (Gynaeceum Iovense Dalmatiae – Aspalatho as the place is called, in entirely official terms, in Notitia Dignitatum at the beginning of the 5th century). The Split episode is mentioned as the first in a series of proofs that Constantius II exceeded the severity of Caligula, Domitian and Commodus in the processes of interrogating accused persons who were in any way suspected of having threatened his rule or the attributes of his dignity. The many people put to torture during the investigation must have been working people and officials in Diocletian's gynaeceum. The investigation was conducted, highly logically, by Ursulus, count of the largesses, that is, the head of the sacred state treasury, under whose direct jurisdiction the gynaeceum Io-vense in Aspalathos lay, and by Lollianus Mavortius – praefectus praetorio per Illyricum, known to us as the dedicatee of an important book about astrology by the Late Antique writer Julius Firmicius Maternus, lavishing on him numerous encomiums. It is worth pointing out at once that appointment of Lollianus Mavortius to the position of examining magistrate in the Split case was very logic, not only because he, like count Ursulus, belonged to the imperial consistory, but because at that time justice in the appeal court was carried out by the praetorian prefect, as it was on occasions in the court of first instance. Ursulus was appointed Mavortius' collaborator; in fact, he is the central character in the whole story, one of the exceptionally rare positive characters in the world of Ammianus. He was count of the sacred largesses. A number of special financial bodies were underneath him: in Illyria, for example Rationalis summarum Pannoniae secundae, Dalmatiae et Saviae, as well as comes largitionum per Illyricum. (Not. dig., 188), in rank almost equal to the governor. Dependent on the counts largitionum per Illyricum were the prepositi (for example, Prepositus thesaurorum Salonitanorum), managers of the state workshops, procurators, of which there was a fair number in Illyria (for example, Procurator monetae Siscianae) and also the Comes metallorum per Illyricum (who controlled the gold mines in the interior). In Salona there was also a separate gynaecium, certainly connected with that in Aspalato; also there was a separate workshop for dyeing silk and wool with scarlet – bafium, as well as a weapons factory – fabrica Salonitana armorum, where helmets, gauntlets, breastplates and so on were produced, under the direct control of the magister officiorum. The real investigation into the theft of the purple from Diocletian's tomb carried out precisely by the comes sacrararum largitionum; this shows, it should be underlined, not so much the emperor's wish to get things into the open by a really righteous and strict person, as Ammianus would have it, rather the fact that the crime happened in the premises that were under the direct jurisdiction of the highest financial officer of the empire. The procedure was not conducted by anyone from the level of the provincial politburo, not by any of the officers in Salona, which at that time was the head of the diocese of western Illyria, the prefecture of Italia (composed of seven provinces). Ursulus' authority in the case of this enquiry is thus extremely significant. The comes sacrarum largitionum directly oversaw the work of the gynaecea, like that called after Jupiter in Asapalto. Rufinus is a particularly picturesque character. He was princeps clarissimus, in the highest rank of state officials (agentes ducenarii), from whom the heads of the officia of the prefects and the most important civil governors for West and East were chosen, or for the military in the East. Via these principes, the court was able to keep a close eye on the working of the provincial governors, that is, they had official spies (if we can really say that). We recognise Rufinus from a second Ammianus story (XV, III, 7-11). Danus is usually considered to have been a slave, according to an actually rather arbitrary repair by Heraeus of a lacuna of some 11 to 14 letters in the firstsentence [Per id tempus fer……….num quendam nomine Danum → Per id tempus fere servum quendam nomine Danum]. But Pighi fills this same lacuna by venturing that Danus might have been some official – a palatinus or praefectianus (in his supplement: palatinum vel praefactianum), which does seem a more logical solution. He might, then, have had some official standing in Aspalathos, and Ammianus' story could well be an indirect confirmation of the operations of the gynaeceum in Aspalathos. This new approach, in which we are no longer dealing with a slave, as has been commonly thought, but, probably, with one of the officials in the management of the imperial textile factory in Split, elegantly explains the apparent contradiction of the affair between Rufinus and Danus' wife. We have no knowledge of how the cunning Rufinus became acquainted with this thoughtless woman. Perhaps he met her during an investigation into the theft in the Split mausoleum, which without any doubt really did happen. He seduced her (post nefandum concubitum) with fine words and promises (ut loquebatur iactantius). Ammianus' account might have been a significant proof of the beginnings of Christianity's squaring of accounts with the reliquaries of paganism within the Palace. It was in that same year, 356, that by the edict of Constantius all the pagan temples in Rome and elsewhere in major centres (which would have included Split, which was under direct imperial control) were closed down. This could well have emboldened the Split conspirators to take steps in squaring accounts with the irritating presence of the mortal remains of the emperor-persecutor in the midst of the Split palace-factory, which at that time was already certainly in the process of Christianisation. The sentences that Ammianus might have based on a direct inspection of the dossier of the Roman prefecture certainly demand to be analysed in detail and, as far as is possible, supplemented. The short Split story penned in 15 sentences of Ammianus's masterly hand, in refined literary expression, sets forth a poignant sample of the harsh texture of life in later antiquity. It is also an important historical source, in the context of the great paucity of written sources about the life of the Palace in the century in which it was built, and provides us with some of the names of its first visitors after the death of Diocletian.
Članak nastoji rasvijetliti tendencije suvremene etizacije u različitim područjima života, od gospodarstva i tehnike do znanosti i politike, s posebnim naglaskom na pravnu domenu. Ključno je pitanje: kako se danas masovno nabujala etizacija svijeta života odnosi prema načelu odvajanja prava i morala te prema vladavini prava kao minimuma morala u društvu? Teoretsko je polazište za ovo razmatranje Thomasiusova podjela naravnoga prava na honestum, decorum i iustum te Kantova dihotomija metafizičkih temelja nauka o pravu i kreposti u Metafizici ćudoređa. Taj je okvir upravo vrhunac prosvjetiteljskih nastojanja za strogim odvajanjem sfere zakonitosti i moralnosti. Postavlja se u tom sklopu pitanje, potkopavaju li suvremene etičke tendencije prosvjetiteljsko naslijeđe zaštite ljudskih prava. Na temelju takva dihotomna modela dalje se raščlanjuje utjecaj nedavne ekspanzije profesionalnih, medicinskih, znanstvenih, poslovnih i drugih oblika etike, masovno uspostavljanje etičkih povjerenstava, politička korektnost i djelovanje javnoga mnijenja na okvir ljudskih temeljnih sloboda. Za ilustraciju prikazana su dva ogledna primjera iz Hrvatske – normativni nedostaci etičkoga kodeksa i zloporaba etičkoga tijela u političke svrhe. U zaključku se obrazlaže kako suvremena etizacija može donijeti dobre plodove promicanjem ćudorednih pitanja i pravne zaštite. Međutim, ona ne smije prekoračivati granice i potkopavati vladavinu prava. Razdvajanje morala i prava znatna je baština demokratske ustavne države. Neobuzdana i preobilna etizacija raznih sfera, međutim, može biti pogubna za dobro uređenje i blagostanje u suvremenom, sve više pluralističkom i multikulturnom društvu. Primjerenije je stoga da o pravu sude nepristrani sudci i neovisni sudovi, držeći se u pravorijeku stoljećima izborenih i utvrđenih mjerila pravednosti; oni to zacijelo čine znatno pravednije nego što bi to činili provizorni etički odbori i ad hoc imenovani povjerenici. Etika se može baviti unutarnjom stranom djelovanja i moralnim maksimama. No, etičke maksime nisu uvijek vezane uz izvanjsku pravnu prisilu. O toj bitnoj razlici, koju bi svako društvo trebalo pažljivo razgraničiti i propisati, ovisi u bitnome ostvarenje ljudske slobode u njezinoj punini. ; This paper seeks to shed light on the trends of contemporary ethicisation in various areas of life, from business and technology to science and politics, with special emphasis on the legal domain. The key question is: how does nowadays immensely enlarged ethicisation of the lifeworld relate to the principle of separating legality from morality and the rule of law as the minimum of moral in the society? Theoretical framework for this analysis is Thomasius' division of natural law into honestum, decorum and iustum, as well as Kant's dichotomy of the metaphysical foundations of the doctrine of law and virtue in the Metaphysics of Morals. This framework represents the pinnacle of the demand of the Enlightenment era for a separation of the spheres of legality and morality. The question is raised as to whether contemporary ethical tendencies undermine the legacy of the Enlightenment regarding the protection of the human rights. Based on this dichotomous model, the impact of the recent expansion of professional, medical, scientific, business and other forms of ethics, the massive establishment of ethics committees, political correctness, and the mediation of public opinion on the framework of human fundamental freedoms is further elaborated. By way of illustration, two exemplary case studies from Croatia are presented—the normative flaws of a code of ethics and the misuse of an ethical body for political purposes. The conclusion elaborates how contemporary ethicisation can produce good results by promoting legal issues and legal protection. However, it should not exceed the limits and undermine the rule of law. The separation of morality and law is an important legacy of the democratic constitutional state. The unbridled and extensive ethicisation of various spheres, though, can be devastating to good order and well-being in the contemporary increasingly pluralistic and multicultural society. Therefore, the impartial tribunals should judge by the centuries-old and established standards of justice; they do it more equitably than the provisional ethical committees and the ad hoc appointed commissioners would. Ethics may continue to deal with the inner side of action and maxims. Nevertheless, the ethical maxims are not always bound to external compulsion. The full realisation of human freedom depends on this essential distinction, which every society should carefully determine and regulate. ; Cet article vise à faire la lumière sur les tendances de l'éthisation contemporaine dans divers domaines de la vie : des affaires et technologie à la science et politique, en mettant un accent particulier sur le domaine juridique. La question clé est la suivante : quel est le rapport entre l'éthisation contemporaine du monde de la vie, massivement accrue, avec le principe de la séparation entre le droit et la morale et la primauté du droit en tant que minimum de morale ? La présupposition de départ pour cette réflexion est la division par Thomasius de la loi naturelle en honestum, decorum et iustum, ainsi que la dichotomie par Kant des fondements métaphysiques de la doctrine du droit et de la vertu dans la Métaphysique des Mœurs, ledit cadre représentant le comble de l'exigence des Lumières pour une séparation stricte entre les sphères de la légalité et de la moralité. La question se pose de savoir si les tendances éthiques contemporaines nuisent l'héritage des Lumières de la protection des droits de l'homme. Sur la base de ce modèle dichotomique, une analyse plus profonde est fournie ayant pour but de démontrer l'impact de l'expansion récente des formes de l'éthique professionnelle, médicale, scientifique, des affaires et autres, de la mise en place massive des comités d'éthique, de la rectitude politique et de la médiation de l'opinion publique. A titre d'illustration, deux études sur des cas exemplaires en Croatie sont ici traitées: les faiblesses normatives d'un code d'éthique et l'abus d'un organe éthique à des fins politiques. En conclusion, il est montré que l'éthisation contemporaine peut porter ses fruits en promouvant les questions morales et la protection juridique. Cependant, elle ne doit pas dépasser les limites de le régime du droit et le nuire. La séparation entre la morale et le droit est un héritage important de l'Etat constitutionnel démocratique. L'éthisation effrénée et étendue à divers domaines peut néanmoins être dévastatrice pour le bon ordre et le bien-être dans la société contemporaine de plus en plus pluraliste et multiculturelle. Par conséquent, les juges impartiaux et les tribunaux indépendants devraient juger selon les normes de la justice séculaires et bien établies ; ils le font de manière plus équitable que le feraient le comité d'éthique provisoire ou les commissaires nommés ad hoc. L'éthique peut continuer à traiter du côté intérieur des actions et des maximes. Néanmoins, les maximes éthiques ne sont pas toujours liées à la contrainte juridique extérieure. De cette distinction essentielle, que chaque société devrait déterminer et réglementer avec soin, dépend avant tout la réalisation de la liberté humaine dans sa plénitude. ; Dieser Aufsatz versucht, die Tendenzen der zeitgenössischen Ethisierung in verschiedenen Bereichen des Lebens, von der Wirtschaft und Technik bis hin zur Wissenschaft und Politik, unter besonderer Berücksichtigung der Rechtsdomäne, zu beleuchten. Die Schlüsselfrage lautet: Wie verhält sich die heutige massiv angewachsene Ethisierung der Lebenswelt zum Grundsatz der Trennung von Legalität und Moralität sowie zum rechtsstaatlichen Postulat des Rechts als des Minimums der Moral in der Gesellschaft? Als Rahmen für die Untersuchung dient die Aufteilung des Naturrechts in honestum, decorum und iustum bei Thomasius, ferner Kants Dichotomie der metaphysischen Anfangsgründe der Rechts- und Tugendlehre in der Metaphysik der Sitten, wo als Höhepunkt die aufklärerische Forderung nach einer strengen Scheidung der Sphäre der Legalität von der Moralität untermauert wurde. Es wird die Frage erörtert, ob zeitgenössische Ethisierungstendenzen das aufklärerische Erbe der Verteidigung der Menschenrechte untergraben. Ausgehend von diesem dichotomischen Modell wird erörtert, welche Auswirkungen die jüngere Ausweitung der Ethik im Berufsleben, in Medizin, Wissenschaft, Geschäftsbeziehungen sowie sonstige Formen der Ethik, ferner die massiven Gründungen von Ethikkommissionen, die politische Korrektheit und die öffentliche Meinungsbildung auf den Rahmen der menschlichen Grundfreiheiten haben. Zur Veranschaulichung werden zwei Fallbeispiele aus Kroatien angeführt: die normativen Mängel eines Ethikkodexes und der Missbrauch eines ethischen Gremiums zu politischen Zwecken. Abschließend wird festgestellt, dass die zeitgenössische Ethisierung gute Früchte tragen kann, sofern sie die Rechtsfragen und den Rechtsschutz fördert. Aber sie darf dabei nicht die Grenzen überschreiten und den Rechtsstaat untergraben. Die Trennung von Moral und Recht ist ein wichtiges Erbe des demokratischen Rechtsstaates. Die ungezügelte und extensive Ethisierung verschiedener Sphären kann indessen für die gute Ordnung und das Wohlleben in der heutzutage immer ausgeprägteren pluralistischen und multikulturellen Gesellschaft verheerend sein. Daher mögen lieber unparteiische Richter und unabhängige Gerichtshöfe nach den in vielen Jahrhunderten errungenen und bewährten Maßstäben der Gerechtigkeit urteilen; sie tun dies gerechter, als es provisorische Ethikkomitees und ad hoc ernannte Beauftrage je tun würden. Die Ethik mag sich weiter mit dem inneren Bereich des Handelns und den Maximen befassen. Die ethischen Maximen sind aber dem äußeren Zwang nicht immer verpflichtet. Von dieser wesentlichen Unterscheidung, die jede Gesellschaft sorgfältig bestimmen und reglementieren sollte, hängt die Verwirklichung der Menschenfreiheit in ihrer Fülle ab.
