Suchergebnisse

U ovom prikazu autor analizira ekumenske i dijaloške poruke papâ koji su do sada posjećivali Bosnu i Hercegovinu i Republiku Hrvatsku u posljednjih dvadesetak godina, od 1994. do 2015. Ostvareno je sedam takvih pohoda: pet danas svetoga Ivana Pavla II.: tri Hrvatskoj (1994., 1998. i 2003.) i dva Bosni i Hercegovini (1997. i 2003.), te po jedan Benedikta XVI. (Hrvatskoj 2011.) i Franje (Bosni i Hercegovini 2015.). Još je jedan, a to je trebao biti prvi, bio posve pripremljen, ali neostvaren: pohod Ivana Pavla II. Sarajevu 1994. Budući da su objavljeni i svi za tu prigodu pripravljeni govori i poruke, i oni su uvršteni u ovaj pregled. Snagom svojega primata u Kristovoj Crkvi, a poštujući i naglašavajući sinodalnost kao način djelovanja episkopata i cijele Crkve, pape su pozivali na sprečavanje i obustavu rata, dok je on bjesnio ovim krajevima, na pravedan mir, zatim na opraštanje i pomirenje narodâ koji su do jučer međusobno ratovali, na odgovornost političkih vođa za pravedan mir i prosperitet svojih naroda. Posebno su pozivali vjernike da na temelju onoga što im je zajedničko, upravo kao vjernici dadu u tome svoj doprinos: kršćani Katoličke i Srpske Pravoslavne Crkve snagom svojega krštenja i vjere u Isusa Krista Spasitelja, a zajedno s njima i sljedbenici islama i židovstva, na temelju vjere u istoga Boga Stvoritelja. Na svim pohodima pape su slali osobito snažne ekumenske i dijaloške poruke, a redovito su se susretali i s predstavnicima drugih kršćanskih Crkava i drugih vjerskih zajednica. U Bosni i Hercegovini posebno su bili naglašeni susreti s Međureligijskim vijećem koje okuplja najistaknutije predstavnike Katoličke Crkve, Srpske Pravoslavne Crkve, Islamske te Židovske zajednice, a papa Ivan Pavao II., prigodom posjeta Sarajevu 1997., dodijelio je Međunarodnu nagradu za mir Ivan XXIII. četirima humanitarnim udrugama vezanim uz četiri vjerske zajednice u BiH: katoličkom Caritasu Biskupske konferencije BiH, pravoslavnom Dobrotvoru, muslimanskom Merhametu te židovskoj La Benevolenciji. Mir, pomirenje, opraštanje, na što su posebno pozvani svi vjernici, suradnja i solidarnost, vrednote su na kojima treba graditi dobru budućnost ovih država i naroda. Te poruke autor prezentira u ovom radu kronološkim redom pohoda papâ. ; In the article, the author analyzes ecumenical and dialogue messages of the Popes who visited Bosnia and Herzegovina and Croatia between 1994 and 2015. There were seven visits: five by Saint John Paul II, three to Croatia (1994, 1998, and 2003), and two to Bosnia and Herzegovina (1997 and 2003); one by Pope Benedict XVI (Croatia 2011), and one by Pope Francis (Bosnia and Herzegovina 2015). A visit to Bosnia and Herzegovina by John Paul II in 1994 was scheduled but did not take place. Since all the speeches and messages were prepared for this visit, these are covered in this overview. Respecting and accentuating synodality as a way of acting by bishops and the entire Church, and invoking the authority of their primacy in Christ's Church, and at a time of war in this country, the Popes called for the conflict to end and for further conflict to be prevented, for a just peace, for forgiveness and reconciliation among those who had recently fought against one another, and for leaders to take responsibility for delivering a just peace and prosperity to their people. The Popes urged people of faith to recognize what they had in common and to make a contribution on the basis of their faith, Catholics and Orthodox on the strength of their baptism and their faith in the Savior Jesus Christ, and together with them followers of Islam and the Jewish religion on the basis of the same faith in the Creator God. During their visits, the Popes especially emphasized strong ecumenical and dialogue messages and met with representatives of other Christian and religious communities. In Bosnia and Herzegovina, meetings with the Interreligious Council were highlighted, bringing together the most prominent representatives of the Catholic Church, the Orthodox Church, and the Islamic and Jewish religious communities. During his visit to Sarajevo in 1997, Pope John Paul II awarded the John XXIII international peace prize to four humanitarian organizations related to four religious communities in Bosnia and Herzegovina: Caritas of the Bishop's Conference of Bosnia and Herzegovina, Dobrotvor from the Orthodox Church, Merhamet from the Islamic religious community, and La Benevolencia from the Jewish religious community. The faithful are especially called to peace, forgiveness, and reconciliation, and cooperation and solidarity are values on which the future of the people should be built. The author introduces these messages following the chronological order of the pastoral visits.

According to the author, the difference between Hegel & Kant regarding the definition of the idea of perpetual peace is indicative of their radically different concepts of philosophy. The first philosophy strives, through the sober acceptance of what really is, to point out where improvements are needed. The second talks about the reconciliation of reason & reality & is consequently frequently dubbed despondent. Nevertheless, according to the author, this difference between Hegel & Kant (which in certain postulates looks incompatible) is less principle-based than is usually thought, since Kant's moral & philosophical requirements regarding politics are meaningful only if there is an underlying confidence as to the historical efficacy of the reason. Adapted from the source document.

Papinske poruke mira već imaju svoju polustoljetnu tradiciju. Sve ovore o ugrozi mira među ljudima i narodima, njihovim vanjskim i duhovnim uzrocima, sve predlažu neka rješenja, svaka poziva na poštivanje temeljnih ljudskih prava, na nenasilni put rješavanja svih konflikata, na pravednije društvene odnose i sl. Za razliku od mnogih sličnih svjetskih poruka i poziva, konvencija i dogovora, njihova posebnost leži u teološko-antropološkom pristupu. Autor na primjeru 23 od 51 papinske poruke od 1996. godine istražuje transcendentnu i antropološku gramatiku mira i kulturu dijaloga koje pape u svojim porukama mira neumorno ističu, a svijet stalno zaobilazi. Papinske poruke ukazuju da je transcendentni mir temelj i polazište antropološkom miru. Mir je kao realna mogućnost Božji dar čovjeku, kojemu globalno tržište donosi više nemira, negoli mira, pa je čovjek neprestano pozvan raditi oko mira. Bog je transcendentni izvor mira, a čovjek je antropološko srce mira. Da bi se izgradilo istinsko drvo mira u svijetu, valja nužno mijenjati sliku o čovjeku i sliku o Bogu. Pape stalno upozoravaju da se mir kao opće dobro čovječanstva ne može ostvariti samo pozitivnim zakonima i kojekakvim konvencijama. Stoga zaključuju da moralni i teološki aspekti trebaju prožeti i oploditi one pravne norme i forme, da ljubav treba prožeti istinu i pravdu, a da pravda u pravednosti treba biti povezana ljubavlju. Tako oni grade most između transcendentne i antropološke razine, između mira i ljudskih prava, između ljudskih prava i pravednosti, između pravednosti i praštanja, između praštanja i pomirenja, između pomirenja i mira. Put dijaloga preko praštanja i pomirenja put je do pravoga mira koji se temelji na istini, pravednosti, ljubavi i slobodi. Dakle, kulturu rata i nasilja treba zamijeniti kulturom mira, a ostvarivati kulturom dijaloga i dijalogom kultura i religija. ; Papal messages of peace have already had a half-century tradition. Everybody speaks of threat to peace among people and nations, their external and spiritual causes; everybody proposes some solutions, calls for respecting the basic human rights, for a non-violent way of solving all the conflicts, for just human relationships, and the like. Unlike many similar world messages and calls, conventions and agreements, the specifics of papal messages lie in their theological-anthropological approach. Using the example of 23 of the 51 papal messages from the year 1996, the author investigates the transcendental and anthropological grammar of peace and culture of dialogue that popes tirelessly point out in their messages of peace, but the world constantly avoids them. Papal messages indicate that transcendental peace is the foundation and starting point for anthropological peace. Peace is, as a real possibility, God's gift to man. The global market brings a man more restlessness than peace, and that is why man is called to constantly strive for peace. God is the transcendent source of peace and man is the anthropological heart of peace. To build a genuine tree of peace in the world, it is necessary to change the image of man and the image of God. Popes constantly keep warning that peace as the common good of mankind cannot be achieved only through positive laws and all sorts of conventions. Therefore, they conclude that moral and theological aspects need to pervade and impregnate legal norms and forms, love must permeate truth and justice and justice in righteousness should be related to love. Thus, they build a bridge between the transcendent and anthropological level, between peace and human rights, between human rights and justice, between justice and forgiveness, between forgiveness and reconciliation, between reconciliation and peace. The path of dialogue, through forgiveness and reconciliation, is the path to true peace based on truth, justice, love and freedom. Thus, the culture of war and violence needs to be replaced by a culture of peace, which should be achieved through a culture of dialogue and through a dialogue between cultures and religions.

Irska folklorna zbirka nacionalni je društveni arhiv i važna je središnja točka koja je imala stabilizirajući utjecaj na razvoj irskog kolektivnog identiteta nakon osnutka Irske slobodne države 1922. godine. Ovaj povijesni model prilagođen je i izmijenjen kako bi ispunio sličnu zadaću u nastajanju kolektivnog identiteta Južnog Tirola u sjevernoj Italiji, gdje je izazovno manjinsko pitanje pacificirano dalekosežnim ustupcima i regionalnom političkom i kulturnom autonomijom. Prilog ističe da uspostavljanje društvenog arhiva na ovom području spornih sjećanja i oprečnih tumačenja povijesti 20. stoljeća povjesničaru postavlja brojne izazove, od poštivanja individualnih sjećanja do usvajanja međunarodno prihvaćenih interpretacija fašističke prošlosti u Njemačkoj i Italiji. Zaključuje se da bi, unatoč tim izazovima, društveni arhiv mogao biti odgovarajući instrument za poticanje pomirenja i međusobnog razumijevanja. ; The Irish folklore collection is a national social archive and has been an important focal point and a stabilizing influence on the development of the Irish collective identity after the foundation of the Irish Free State in 1922. This historic blueprint has been adapted and modified to fulfill a similar role in the emerging collective identity of South Tyrol in Northern Italy, where a challenging minority issue was pacified through far-reaching concessions and a regional political and cultural autonomy. This contribution outlines that establishing a social archive in this area of contested memories and conflicting interpretations of the history of the 20th century poses many challenges to the historian, ranging from the respect for individual recollections to the adoption of internationally accepted interpretations of the Fascist past in Germany and Italy. It concludes that despite these challenges, a social archive might be the appropriate instrument to foster reconciliation and mutual understanding. ; La Collezione del folklore irlandese è un archivio sociale nazionale ed è stato un importante punto focale e un'influenza stabilizzante sullo sviluppo dell'identità collettiva irlandese dopo la fondazione dello Stato libero irlandese nel 1922. Questo modello storico è stato adattato e modificato per soddisfare un ruolo simile nell'emergente identità collettiva del Sud Tirolo nell'Italia del nord, dove un arduo problema delle minoranze è stato pacificato attraverso concessioni di vasta portata e un'autonomia politica e culturale regionale. Questo contributo sottolinea che la costituzione di un archivio sociale in quest'area di memorie contestate e interpretazioni contrastanti della storia del XX secolo pone molte sfide allo storico, che vanno dal rispetto per i ricordi individuali all'adozione di interpretazioni del passato fascista in Germania e in Italia accettate a livello internazionale. Conclude che, nonostante queste sfide, un archivio sociale potrebbe essere lo strumento appropriato per favorire la riconciliazione e la comprensione reciproca.

Sudbinu je književnika – prognanika, uz mnoge u hrvatskoj povijesti, doživio i Vinko Nikolić (1912. – 1997.), dugogodišnji urednik (47 godina!) "Hrvatske revije" koja je povezivala emigraciju s domovinom i pozivala na oprost i pomirbu svih Hrvata. Pjesnik mora i krša, kruha i vina, samoće i nostalgije, religioznih motiva, sjećanja na zavičaj i žudnje za slobodom i zajedništvom, Vinko Nikolić zaljubljenik je u hrvatsku riječ, utjelovljenjeje tragične sudbine hrvatskoga naroda, ali i primjer privrženosti i odanosti domovini. Iako su težina i neizvjesnost svakodnevnoga križa duboko utkani u Nikolićevo stvaralaštvo, pjesnik rijetko izražava sumnju u Božje postojanje i u njegovu pomoć. Od molitvenih obiteljskih susreta do Križnoga puta i prognaničkih dana Krist mu je stalni suputnik (i supatnik). U životnom su mu hodu družice tjelesne i duševne patnje, gorčina, egzistencijalna zebnja, nostalgija i čežnja za zavičajem, ali i snažno domoljublje. U svojim se zahvalnicama, pokajnicama, psalmičkim i prozbenim pjesmama utječe Kristu i Majci Božjoj za pomoć. Sanja i vjeruje u povratak u Hrvatsku. Ritam njegovih pjesama nerijetko podsjeća na naše drevne bugarštice, a slobodni su mu stihovi misaoni, referencijalni i apelativni. Svakodnevni život i stvaralački opus pjesnika i kritičara, esejista i urednika, profesora i nakladnika V. Nikolića dobio je novi sadržaj odlaskom u progonstvo, ali je, srećom, nakon demokratskih promjena oplemenjen povratkom svojemu izvoru te su se Nikolićeva ljubav i žrtva, vjera i nada, bogoljublje i čovjekoljublje duboko ukorijenili u hrvatsku književnu tradiciju. ; Vinko Nikolić (1912 – 1997), the long-time editor (47 years!) of the "Croatian Review", also experienced the fate of the writer – displaced person like so many others in Croatian historythat linked emigration with the Croatian homeland and called for forgiveness and reconciliation of all Croats. A poet of the sea and rocky landscape, bread and wine, loneliness and nostalgia, religious motives, memories of the homeland and the longing for freedom and community, Vinko Nikolić is in love with the Croatian word, and is the embodiment of the tragic fate of the Croatian people but also an example of devotion and loyalty to his homeland. Even though the weight and uncertainty of the daily cross are deeply woven into Nikolić's body of work,the poet rarely expresses doubts about the existence of God and his help. From family prayer meetings to the Way of the Cross and days of exile, Christ is his constant companion (and fellow sufferer). His companions along his life journey are physical and mental suffering, bitterness, existential anxiety, nostalgia and longing for the homelaand, but also a strong patriotism. In his prayers of gratitude and repentance, and his psalm-like and suppliation poems, he calls on Christ and Mother Mary for help. He dreams of and believes in his return to Croatia. The rhythm of his poems is often reminiscent of our ancient bugaršticas and his blank verses are thoughtful, referential and appellative. The everyday life and creative work of this poet and critic, essayist and editor, professor and publisher, received new content with his going into exile, but fortunately, after the democratic changes, was enriched by his return to his origin, and Nikolić's love and sacrifice, faith and hope, love for God and humaneness are deeply rooted in the Croatian literary tradition.

Gdje su izvori i koji su razlozi procesa povijesnog revizionizma koji se od devedesetih sve jače i češće pojavljuje u raznim europskih zemljama i koje bi mogle biti njegove posljedice na odnose između zemalja članica Europske unije? Kako spriječiti sukob oko interpretacije povijesti koji utječe na samu srž pojma europske konfederacije? Članak pokušava dati odgovor na ta pitanja polazeći od analize razloga krize antifašizma, kao i drugih političkih i kulturnih faktora koji su ukorijenjeni u događajima iz devedesetih te s kraja Hladnog rata i rušenja komunističkih režima u srednjoj i istočnoj Europi. Konkretno istraživanje odnosi se na slučaj Italije, gdje se "bitka sjećanja" i revizionizma vodi oko tzv. fojbi, istarskih kraških jama u kojima je stradalo nekoliko stotina Talijana za vrijeme ustanka u jesen 1943. godine. Tijekom zadnjih dvadeset godina taj povijesni događaj, o kojem skoro nitko ništa nije znao i koji je imao marginalnu ulogu u širem kontekstu talijanskog sudjelovanja u Drugom svjetskom ratu, postao je povijesni mit sa svojim službenim "danom sjećanja", uzdignutim na razinu Dana sjećanja na Holokaust. Budući da je 2007. godine upravo oko sjećanja na fojbe došlo do diplomatskog sukoba između predsjednikâ Italije i Hrvatske, Giorgia Napolitana i Stjepana Mesića, sukoba koji je kasnije riješen potpisivanjem sporazuma o povijesnom pomirenju između Italije, Hrvatske i Slovenije u Trstu 2010. godine, fojbe su predstavljale izvrstan primjer analize "rata" na području interpretacije povijesti koji se nedavno pojavio u više krajeva Europe i koji ugrožava međunarodne odnose, ali i stanja unutar pojedinih država. ; Where are the sources and what are the reasons for the process of historical revisionism that emerged in many European countries in the beginning of the nineties? Is it possible to avoid conflicts around different interpretations of history that affect the core of the concept of European integration? The article is focused on the crisis of antifascist interpretation of the past in Italy, which is rooted in the events of the nineties. In particular, two events and processes have shaken the dominant discourses: the end of the Cold war and the collapse of communist regimes in Central and Eastern Europe. The focus of the research is on the Italian case, where the war of memories mainly revolved around the so-called foibe, the Istrian carsic caves in which hundreds of Italians perished in the Autumn of 1943. In the span of twenty years a historic event that only a few knew about and which played a marginal role in the bigger picture of the Italian engagement in WWII has been transformed into a historic myth with its official "Remembrance day" and put at the same level of importance as the memory of the Shoah. The new official politics of remembering the victims of the foibe has triggered a diplomatic crisis between Italy and Croatia, which has later been solved with the signing of a memorandum on historic reconciliation in Trieste in 2010 (jointly with Slovenia). The foibe case is here placed into a wider context of revisionism in interpretation of history of the Second World War and of immediate post-War events, which is currently happening in many parts of Europe – not only former Eastern Europe – and which may complicate bilateral relations between various countries, but also wider international relations.

Obitelj je oduvijek bila u interakciji s društvenim, gospodarskim, kulturnim i drugim povijesnim tekovinama. U posljednjih 50 godina dolazi do povećanja broja žena na tržištu rada, a dvohraniteljske obitelji postaju normativ u razvijenim zemljama. Ipak, velik broj žena iz takvih obitelji ima poteškoća u usklađivanju poslovnog i obiteljskog života, posebno što se tiče skrbi za djecu, što upućuje na dvostruku ulogu žena u suvremenoj obitelji. Dakle, status žene se u društvu promijenio, no njezina uloga u obitelji, briga o djeci i teret kućanskih poslova ostaju isti kao u prošlosti kad je žena bila vezana za kuću. Cilj ovog istraživanja bio je ispitati stavove studenata Sveučilišta u Zadru prema dvostrukoj ulozi žena u obitelji u Hrvatskoj, odnosno prema položaju žene na tržištu rada i njezinim obiteljskim obvezama te utvrditi u kojoj mjeri ocjenjuju ponuđene mjere pomoći ženama u usklađivanju poslovnih i obiteljskih obveza te poboljšanja njihovog položaja u društvu efikasnima. U istraživanju je korišten prigodan uzorak od 181 ispitanika, od kojeg 91 čine žene, a 90 muškarci. Studenti općenito pokazuju umjereno egalitaran stav prema ovom problemu, a kao što je i pretpostavljeno, dobivene su razlike u stavovima, u smjeru da žene, kojima je majka stalno zaposlena te ispitanici kojima je majka obrazovanija, s jedne strane, izražavaju egalitarnije stavove od muškaraca, kojima je majka domaćica te niže obrazovana, s druge strane. Razlika se najviše očituje u vidu usklađivanja obiteljske i poslovne uloge žene te utjecaja ženine zaposlenosti na dijete. Također, analizom rezultata dobiven je podatak da ispitanici/e koji pokazuju veću osjetljivost prema pitanju dvostruke uloge žene u obitelji, kao korijen problema vide u zakonu i društvenim vrijednostima, dok rješenje za pomirenje obiteljske i profesionalne uloge žene i poboljšanja njezinog položaja u društvu vide u dosljednom primjenjivanju zakona, obrazovanju te promjeni svijesti o ravnopravnosti spolova. ; Family has always interacted with social, economic, cultural and other historical changes. In the last 50 years women have increasingly been represented in the labor market, and dual-earner families have become the norm in developed countries. Nevertheless, a great number of women from those families experience difficulties in balancing work and family life, which suggests the dual role of women in contemporary families. The status of women in society has changed, but their role in the family, childcare and household responsibilities have remained the same as when they were primarily tied to the house. The aim of this paper was to examine the attitudes of students of the University of Zadar towards the dual role of women in Croatian families, i.e. towards women's market position and family obligations, as well as to determine the extent to which students evaluate the efficiency of the offered measures that could help women with balancing work and family obligations and improve their status in society. The research was conducted on a convenient sample of 181 participants, 91 of which were women, and 90 of which were men. Students generally showed moderately egalitarian attitude towards this issue. However, as it was assumed, the results showed a difference in attitudes according to independent variables, where women, participants from humanities and social sciences, those whose mothers are employed and more educated, on the one hand, showed more egalitarian attitudes than men, participants from technical field of study, those whose mothers are homemakers and less educated, on the other hand. This difference in attitude was most evident in terms of women's balancing between work and family obligations, and the effect of their employment on the child's wellbeing. Moreover, data analysis showed that the participants who express more sensitivity towards the issue of the dual role of women, think that the root of the problem lies in the law and social values, and that a solution for the reconciliation of women's work and family obligations should be consistent gender equality law enforcement, education and the increasing of gender issue awareness.

Jedna od definicija menadžmenta kaže da je to aktivnost usmjerena na postizanje određenih, unaprijed zacrtanih ciljeva pomoću aktivnosti drugih ljudi, a upravljanje je ljudskim resursima jedna od osnovnim funkcija svakog menadžera. S druge strane, mobing na radnom mjestu predstavlja značajan izvor stresa, a sukobi unutar organizacije uzrokuju gubitak vremena te ometaju i odvlače zaposlenike od produktivnog korištenja njihovog vremena. Istraživanja koja su se bavila svakodnevnom praksom menadžera pokazala su da menadžeri troše 42 % svoga vremena pokušavajući postići "pomirenje" kada se dogodi sukob. Kako tu naravno nije riječ samo o trošenju vremena menadžera na rješavanje sukoba, već treba dodati i gubitak vremena zaposlenika koji su u sukobu, jasno je da je riječ o značajnim financijskim iznosima. Dodatno, ono što je vidljivo iz istraživanja o izloženosti o mobingu na radnom mjestu i izvan Hrvatske jest dominacija izloženosti okomitom mobingu, u prvom redu "bossingu", gdje se radi o strateškom mobingu te neprijateljskom odnosu nadređene osobe prema zaposleniku na nižem položaju. Ako se ovome pridoda podatak da je nedostatak menadžerskih vještina glavni čimbenik koji doprinosi mobingu i to upravo prema mišljenju menadžera, vidljivo je da je riječ o izuzetno složenom problemu, koji ozbiljno ugrožava uspješno upravljanje. Cilj je ovog rada ukazati na važnost prepoznavanja mobinga na radnom mjestu kao značajnog čimbenika koji pored ostalih štetnih posljedica negativno utječe i na samo upravljanje organizacijom. Dodatno, cilj je rada povećanje opće svijesti o ovom sve raširenijem problemu čije posljedice svakako ne bi trebale biti zanemarene. Provedena sekundarna istraživanja pomoću metode apstrakcije, deskripcije, komparacije i klasifikacije pokazala su postojanje veze između postojanja mobinga na radnom mjestu i uspješnosti upravljanja organizacijom u smjeru da postojanje mobinga na radnom mjestu smanjuje uspješnost upravljanja organizacijom. Ova saznanja bi svakako trebala biti ugrađena u svakodnevnu praksu upravljanja, na način da se prilikom kreiranja politika i procedura, a naročito onih koje se tiču upravljanja ljudskim resursima, svakako implementira i dovoljan broj elemenata koji će omogućiti pravovremeno prepoznavanje postojanja mobinga na radnom mjestu, kao i procedure za uspješno rješavanje takvih slučajeva. ; One definition of management says it is the activity aimed at achieving specific, pre-set goals by using activities of other people, and human resource management is one of the basic functions of each manager. On the other hand, workplace mobbing is a significant source of stress, and conflicts within the organization are causing a waste of time and also disrupt and distract employees from productive use of their time. Studies that deal with daily managers' practice revealed that managers spend 42% of their time trying to achieve "reconciliation" when conflict occurs. Since the issue is not just about spending managers' time to resolve the conflict, but also about wasting time of employees who are in conflict, it is clear that there are significant financial amounts involved. In addition, the dominance of vertical exposure to mobbing, primarily bossing which is a strategic mobbing and hostility by superiors towards the employee in a lower position, is evident from the studies dealing with exposure to workplace mobbing in and outside of Croatia. If we take into account the fact that the lack of management skills has been proved to be a major factor contributing to the workplace mobbing according to managers themselves, it is evident that this is a very complex problem that significantly threatens successful management. The aim of this paper is to point out the importance of recognizing the workplace mobbing as a significant factor that, in addition to other harmful consequences, negatively affects the management of the organization as well. In addition, the aim of this paper is to increase general awareness of this increasingly widespread problem, the consequences of which should certainly not be ignored. Secondary research conducted using methods of abstraction, description, comparison and classification has shown a correlation between the existence of mobbing in the workplace and successful organizational management of the organization indicating that the existence of mobbing in the workplace reduces the success of organizational management. These findings would certainly have to be incorporated into the everyday management practice in a way that when creating policies and procedures, particularly those related to human resource management, one should certainly implement a sufficient number of elements that will allow timely recognition of workplace mobbing, as well as procedures for the successful resolution of such cases.