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In the course of its history, Europe has structured itself by means of two models. The first was based on the territorial expansion of regional forces that used violence to break down the resistance of their weaker neighbors & establish the balance of power. In this way, at least temporarily, the way was paved for more radical changes in their polities. This model was in use until the end of WWII. The second model has been built around European integration. The aim of this process has not been the expansion of regional powers & the territorial conquest of their neighbors; it is based on the initiative of the weak to join the organizations that can satisfy their interests & goals. The process of integration excludes coercive methods. However, there is certain asymmetry in the relationship between the center & the periphery (the strong & the weak). The countries that belong to the center define the membership standards for the 'periphery' & evaluate their implementation. The 'central' countries are in a better position than the peripheral ones since the process of integration bolsters their collective identity, while the weaker states -- by accepting the standards of stronger countries -- have to alter their original identity. 3 References. Adapted from the source document.

Kant's philosophy of religion is inseparably linked with his onto-gnoseological & ethic concepts. The author explains his concept of religion within the limits of practical reason as well as his theoretical agnosticism. We can only have certain ideas & beliefs about the transcedental, God, & immorality of the soul -- they are solely the notions of practical reason -- but we cannot have any theoretical knowledge. The author shows how the absence of critical awareness about the possibility of rational cognition leads to various kinds of dogmatism. Adapted from the source document.

Kant's philosophy of religion is inseparably linked with his onto-gnoseological & ethic concepts. The author explains his concept of religion within the limits of practical reason as well as his theoretical agnosticism. We can only have certain ideas & beliefs about the transcedental, God, & immorality of the soul -- they are solely the notions of practical reason -- but we cannot have any theoretical knowledge. The author shows how the absence of critical awareness about the possibility of rational cognition leads to various kinds of dogmatism. Adapted from the source document.

The paper starts from hypothesis that current religious change may be best approached within the categorical framework not of a sociology of religion, conceived of & practiced as a sociology of religion of individuals & values, but a political sociology of religion (Guizzardi), focused on political exchange aimed at generating legitimacy &, therefore, creating consensus. Two current complementary trends of religious change, described as politicization of religion & religionization of politics (Robertson), are interpreted in such a way. First, some aspects of the current politicization of religion have been identified & described. Second, the crucial aspects of the religionization of politics, projected primarily on the background of transitional processes in former Yugoslavia, have been identified & analyzed. Finally, an interpretation of such trends has been elaborated, basically by taking into consideration two crucial discrepancies & their precariousness. The first one is the discrepancy & precariousness of legitimacy of dominant political strategies to be obtained by a politics coherently situated in the relative, dissociated from any kind of absolute & sacred. The second is the discrepancy & precariousness of a possible religious revival to be achieved strictly on religious bases. 35 References. Adapted from the source document.

The paper starts from hypothesis that current religious change may be best approached within the categorical framework not of a sociology of religion, conceived of & practiced as a sociology of religion of individuals & values, but a political sociology of religion (Guizzardi), focused on political exchange aimed at generating legitimacy &, therefore, creating consensus. Two current complementary trends of religious change, described as politicization of religion & religionization of politics (Robertson), are interpreted in such a way. First, some aspects of the current politicization of religion have been identified & described. Second, the crucial aspects of the religionization of politics, projected primarily on the background of transitional processes in former Yugoslavia, have been identified & analyzed. Finally, an interpretation of such trends has been elaborated, basically by taking into consideration two crucial discrepancies & their precariousness. The first one is the discrepancy & precariousness of legitimacy of dominant political strategies to be obtained by a politics coherently situated in the relative, dissociated from any kind of absolute & sacred. The second is the discrepancy & precariousness of a possible religious revival to be achieved strictly on religious bases. 35 References. Adapted from the source document.

According to Luhmann, religion transforms the indefinable/un-defined into the definable/defined complexity, thus outlining the problems of the whole society. Due to this function, religion remains bound to the level of the entirety of a social system. Nevertheless, in time, in the course of the functional differentiation of society, different sub-systems have been created for different tasks (economy, science, politics, education, etc) & religion has been accorded the status of one such system. Besides distinguishing among various subsystems, this process implies the separation of diverse task-areas within the religious system itself. By & by, within the Christian religion, three functionally differentiated spheres have emerged which Luhmann labels as a) the church, ie, the entirety of spiritual communication in which the function of the system of religion is fulfilled for the whole social system; b) Diaconate (Diakonie), which performs the system's tasks towards other social sub-systems (these tasks, in line with the theory of systems, may be termed services Leistungen) as well as towards personal systems (in line with the theory of systems they may be termed pastoral -- Seelsorge); & c) theology (Theologie) whose role within the religious system may be described as reflexion (Reflexion) ie, the task of the reflexive contact of one's own identity. 1 Table, 10 References. Adapted from the source document.

The author's starting point is Locke's classical thesis that the rulers & the ruled are subject to universal laws & that their abuses are prevented by the institutional means of power sharing. The rule according to which nobody can be a judge in their own affairs unconditionally applies in all court or administrative proceedings. The problem arises when this legal thinking is applied to parliaments. Namely, in parliamentary work the incompatibility of the mandates of the legislative & the executive branch is annulled since the executive power gains the upper hand in the composition & substance of the legislature. Besides, The basic law (Grundgesetz) provides MPs with indemnity in their voting behavior & guarantees to them immunity from punishment for certain acts that other citizens would not be able to get away with. This relative freedom & independence of MPs is corrected by the rule books on the behavior of MPs that envision the necessity of their ethical conduct. The violations of the rules are sanctioned not so much by moderatorial law as by political means. The author's opinion is that deciding on their own affairs cannot be universally granted to parliaments. Constitutions allow, even call for, certain decisions on one's own affairs to be made. However, due to insufficient outside control, self-control must be increased, which implies legal obedience on the part of MPs so that laws become meaningful for all participants. Besides the ethical & political pressures that force the MPs to behave in a law-abiding manner, laws also exert positive pressure on them to see to it that their decisions serve the public good. Adapted from the source document.